Christian Community

Il percorso di analisi che ha condotto alla stesura del presente lavoro si muove a partire da una chiave biblica di orientamento e ha come obiettivo l’individuazione di alcuni tratti della sinodalità di una comunità parrocchiale nella individuazione di nuove ministerialità attraverso un’analisi qualitativa dell’esperienza e delle prassi di diverse parrocchie distribuite in varie regioni del nostro paese.

The prayer of a Christian is the subject of his daily care in the process of spiritual development. We can say that without it and its dynamic development it is not possible for the spiritual progress of the Christian and the Church in which he or she lives. It is also a very extensive subject of research and scientific work in the field of theology and especially the theology of spirituality. Hence, it must be treated in a multi-faceted and multi-directional way. Among all the different categories of prayer, community prayer and common prayer are very important. This distinction is necessary because it reveals to us the truth that every prayer has a communal character, but it is not always common. However, prayer celebrated together is the source of Christian life and the Church, and it is the clearest and most readable testimony of faith.

Opera in collaborazione con alcuni dei migliori esegeti italiani, il cui scopo è quello di introdurre lo studente di Teologia o di Storia del cristianesimo allo studio dell'epistolario del Nuovo Testamento. Sono escluse le lettere giovannee che sono trattate nel vol. 7° della stessa collana.

Al sancionar la conducta homosexual, algunos cristianos muestran desprecio y/o miedo hacia personas con inclinaciones homosexuales. A través de una investigación bibliográfica, el presente trabajo proyecta una visión de la iglesia que responde a la experiencia de varones cristianos que experimentan la atracción hacia el mismo sexo. Como consecuencia de la caída, la atracción al mismo sexo origina fragmentación en la vida del varón. La ética cristiana guía al varón a desidentificarse de los deseos desordenados y centrar su identidad en Cristo. Por ser la comunidad cristocéntrica sitio de amor, dignidad, y fuerza contracultural, la iglesia constituye un ámbito propicio para orientar al varón hacia la reconciliación integral.

This volume is the fourth edition of academic studies examining the lives and struggles of persecuted Christian
communities around the world. | Évente megjelenő Budapest-Jelentés 2020-ig évi kiadásában megjelent írásomban összefoglalom a tábori lelkészek szolgálatának azon dimenzióját, melyek érintik a keresztényüldözés vizsgálatának területét.

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Here is a modest reflection on the Church in the thought of Joseph Ratzinger (1927–). My aim is to examine Ratzinger’s claim that a proper understanding of the Church is obtained from the standpoint of her liturgy. While Ratzinger presents a eucharistic ecclesiology, not only must one pay attention to complement a sociological interpretation of the Church with Revelation as a dogmatic truth, but also to identify and distinguish among the various levels that are at play in speaking of a eucharistic ecclesiology. What is examined here is the relation of the Eucharist to the Church in the light of Christ, the sacraments and the Christian life. The primary level, then, is Christological. This means that in Christ, particularly shedding his life on the cross, the Church has its foundation and life in the world. The second level is a sacramental one, where the believing Christian community gathers around one altar to celebrate the breaking of the bread and to live in communion with each other. The third level is the existential one where belonging to the Church implies bearing witness, leading a Christian life, and being of service to others in the community and in the world. Our aim here is to elucidate the importance and complementarity of each dimension of Ratzinger’s eucharistic ecclesiology after having presented his understanding that ecclesial communion has its centre in the Eucharist.

La dimension de « structure » (organisation, articulation des fonctions, répartition dans l’espace, gestion des moyens et du temps, etc.) occupe une large part dans les préoccupations des institutions chrétiennes traditionnelles. L’Église catholique est particulièrement touchée par ce phénomène, et toujours plus à mesure que sa position est remise en question ou simplement modifiée dans les différentes sociétés autour de la planète, au premier chef en Occident. Ces questions majeures sur l’identité et l’agir des communautés chrétiennes à toute échelle ne peuvent que rencontrer l’intérêt des chercheurs de toutes les sciences humaines étudiant le christianisme contemporain, et plus largement les sociétés dans lequel il se déploie. Nous analysons ici huit monographies, trois ouvrages collectifs et quatre numéros thématiques de revues publiés récemment. Après avoir présenté les études sur le niveau paroissial ou local, nous élargissons par des ouvrages sur l’Église catholique dans son ensemble. Nous avons ajouté trois réflexions susceptibles d’enrichir les recherches.

The purpose of this paper is to explore the corporate dimension of the NT presentation of the Spirit as a corrective to individualistic interpretations of the Spirit in the NT. The body of the paper consists of seven sections, covering the reception of the Spirit, being filled with the Spirit, the spiritual gifts, the presence and power of the Spirit, the fruit of the Spirit, the Spirit’s role in bringing Scriptural truth, and the Spirit in Christ and the Church. In each section, the individualistic theology of the Spirit is shown to be inadequate. The paper concludes with a call to modern interpreters to pursue a more corporate theology of the Spirit.

Author: Gilbert Bilezikian
Publisher: CBE International

After having relegated to oblivion for centuries its true identity as community, the church is finally rediscovering it with a vengeance at the dawn of this new millennium. In numerous churches of all stripes and denominations appears a surge of interest in recovering the constitutive elements of community life. Congregations are restructuring themselves into conglomerates of small groups. Corporate worship is revitalized. Hitherto passive believers are discovering the thrill of participating together in the ministries of the local church. Laypeople demand to be involved in the decision-making process relative to matters that concern their church life. A plethora of conferences and informal training opportunities provides innumerable resources and tools for church leaders and members alike to develop their skills as administrators, advisors, counselors, teachers, artists, musicians, dramatists, youth workers, missionaries, and even as publicists. Except for those bodies that opt to remain dormant and, consequently, doom themselves to decline and demise, the church is generally in a state of healthy effervescence.

This paper grew out of a discussion I had with a classmate from high school. Our first several exchanges focused on updating each other on what had happened in the decades since our graduation. Once we discovered that both of us had become Christ-followers, the discussion turned to sharing our respective points of view on a variety of subjects – prayer, spiritual life, the Bible – and eventually to the issue of sexual orientation. My former classmate was surprised to hear that I had a very high view of the inspiration of Scripture, yet favored the full inclusion of gay and lesbian people in the life of the Church. He asked if I would mind explaining my thinking on this subject in a plain and straightforward way. This article is my response to that request.

Monasticism first appeared in Christian tradition in the late third and early fourth centuries as a way to practice true religion. Soon after, it also became a way of eschewing the Church’s embrace of political power and the divided loyalties which accompanied that union. Contemporary expressions of monasticism in the Protestant tradition (often identified as new monasticism) have interpreted the mono (singularity) not as celibacy or living in a cloistered community, but as abandoning cultural promiscuity in order to live out a monogamous spirituality. Though each monastic community has its own distinct characteristics and context, one can identify two common markers which unite both contemporary expressions of monasticism and historical monastic communities: (1) monotheism or a singular devotion to God which is separate from political, societal, and economic ambitions, and (2) monogamy or a commitment to a particular community, neighborhood, and mission. This article explores ancie...

The growth of the church in the Continent of Africa is at an exciting stage. The current estimate is that by 2050 “forty percent of the world’s Christian population will live in Sub-Saharan Africa.”  The theological and missiological contribution within the Continent and beyond has increased. Nevertheless, this exciting growth is not without its challenges. Ethnic conflicts, terrorism, natural disasters, corruption, poverty, the prosperity gospel, etc., have posed severe problems for the body of Christ on the Continent. In this paper, I will raise the issue of the prosperity gospel in Africa and discuss why it is a problem and why it is making inroads within the Continent. This discussion will then be followed by an explication of Hebrews 13:1–6 to address greed or “love of money” and provide three essential antidotes for the problem of the prosperity gospel in the African Christian community. The discussion of the passages will be situated in the author’s discussion of possessions in exhorting the pilgrim people of God to persevere in the faith in the face of temptation, spiritual apathy and persecution.

Monasticism first appeared in Christian tradition in the late third and early fourth centuries as a way to practice true religion. Soon after, it also became a way of eschewing the Church's embrace of political power and the divided loyalties which accompanied that union. Contemporary expressions of monasticism in the Protestant tradition (often identified as new monasticism) have interpreted the mono (singularity) not as celibacy or living in a cloistered community, but as abandoning cultural promiscuity in order to live out a monogamous spirituality. Though each monastic community has its own distinct characteristics and context, one can identify two common markers which unite both contemporary expressions of monasticism and historical monastic communities: (1) monotheism or a singular devotion to God which is separate from political, societal, and economic ambitions, and (2) monogamy or a commitment to a particular community, neighborhood, and mission. This article explores ancient and contemporary expressions of monasticism by examining their guiding documents and looking for evidence of monotheism and monogamous spirituality. By giving fresh articulation to the mono in monasticism, we are better able to identify the heart of the undivided (monastic) life and discern its presence in reimagined forms.

The aim of the article is to indicate selected biblical texts that contribute to build the barriers that prevent the full inclusion of people with disabilities in Christian communities. In the Scriptures, disability is often perceived as a reason for exclusion from the worship community, the result of sinfulness or the trigger to to dignify a person, or as an opportunity to organize charitable activities. In any case, the position of a person with a disability is perceived as unusual. If biblical texts are read superficially, there is a danger of denying people with disability a mature relationship with God and full participation in the life of the community.  The author postulates the development of theology that would appreciate the special contribution of people with disability to the Christian community and grant them a central rather than peripheral position.

Celem artykułu jest wskazanie na niektóre teksty biblijne, które mogą przyczyniać się do wznoszenia barier utrudniających pełną inkluzję osób z niepełnosprawnością we wspólnotach chrześcijańskich. W Piśmie Świętym postrzega się często niepełnosprawność jako powód do wykluczenia ze wspólnoty kultycznej, efekt ludzkiej winy i grzeszności lub okazję do uszlachetnienia człowieka, ewentualnie – jako impuls do podejmowania działalności charytatywnej przez wspólnotę. W każdym z tych przypadków pozycja osoby z niepełnosprawnością jest postrzegana jako nie-zwyczajna. Jeśli odczytuje się teksty biblijne powierzchownie, istnieje niebezpieczeństwo odmawiania osobom dotkniętym niepełnosprawnością dojrzałej relacji z Bogiem i pełnego uczestnictwa w życiu wspólnoty. Autor postuluje rozwijanie teologii, w której doceniano by szczególny wkład osób z niepełnosprawnością w życie chrześcijańskiej wspólnoty i przyznawano by im miejsce nie na jej obrzeżach, lecz w centrum.

Аннотация.
Статья посвящена исследованию особенностей положения религиозных общин Алтайского края в середине 1960-х – середине 1970-х гг. в контексте государственно-конфессиональной политики СССР. На основе архивных материалов анализируется отношение государства к религиозным объединениям в регионе. В исследуемый период прослеживается некий отход от предшествующей политики Н.С. Хрущёва, особенностью которой являлось определённое давление на религиозные объединения и даже их закрытие. Совет по делам религий разработал положение о комиссиях содействия исполкомам Советов депутатов трудящихся по соблюдению законодательства о культах. В Алтайском крае в разных населённых пунктах к концу 1967 г. функционировали уже 31 комиссия, которые оказывали органам власти содействие в соблюдении законодательства в области свободы совести.

Работа подготовлена в рамках выполнения госзадания Минобрнауки РФ, проект № 33.2177.2017/ПЧ и гранта РГНФ-МинОКН Монголии, проект № 16-21-03001 а(м)

Abstract. The article deals with the features of the situation of religious communities of the Altai territory in the mid-1960s – mid-1970s in the context of state-confessional policy of the Soviet Union. On the basis of archival materials the authors analyze the attitude of the state towards religious communities in the region. In the analyzed period there is a departure from the previous policy of N.S. Khrushchev, a feature of which was a certain pressure on religious associations and even their close. At that time, the state continued to lead an active atheistic propaganda aimed at the eradication of religious remnants from the minds of Soviet citizens. The Council of Religious Affairs developed a provision on the commissions of assistance the Executive Committees of the Council of Worker’s Deputies on the observance of cult legislation. Such commissions were assigned the duty of assisting local authorities and authorized agents of the Council in republics, territories, and regions of the USSR in the religious sphere. In different localities of Altai Krai by the end of 1967 31 commissions had operated, providing the authorities with assistance in statutory compliance in the freedom of conscience sphere.

The paper is written by order of the Ministry of Education and Science of the Russian Federation, project № 33.2177.2017/PCh, and under a grant of the Russian Science Foundation of the Humanities and the Ministry of Education, Culture and Science of Mongolia, project № 16-21-03001 a(m)

Introduction : Les paroisses catholiques sont en général des lieux fraternels. S'il y a une question à poser aux paroisses en ce qui concerne la fraternité, ce n'est sans doute pas pour en faire plus. Mais peut-être pour voir comment orienter cette fraternité, que pouvons nous faire avec elle. Car on entend aussi des gens qui disent que les communautés chrétiennes sont intimidantes (cf. récit de catéchumènes). Alors, la question pour l'Église pourrait se formuler de la manière suivante : comment faire que la fraternité qui nous est donnée joue non pas pour nous isoler, mais au contraire, qu'elle soit largement disposée à toutes sortes d'oiseaux qui pourront venir se poser sur ses branches ?

La Epístola de Judas, escrito cristiano de inicios del siglo II d.C., contiene una dura crítica a ciertos miembros de la comunidad que están ejerciendo una influencia creciente. Si bien se ha intentado ver en estos personajes a creyentes desordenados y licenciosos, incluso de tinte gnóstico, nuestra propuesta se orienta a comprender la Epístola de Judas como representante de un cristianismo opositor a la emergente jerarquía local. Esta hipótesis la sostendremos a partir de un análisis de los términos con que el autor designa a sus oponentes, que confrontaremos con la Ascensión de Isaías y las cartas de Ignacio de Antioquía. La Ascensión de Isaías, documento también proveniente del área de Siria, coincide en muchos aspectos con nuestra epístola en cuestión; Ignacio exalta la conducción episcopal y describe a los jerarcas de la comunidad con ciertas características que se estarían oponiendo explícitamente a lo que se propone en la Epístola de Judas.

Palabras clave: Epístola de Judas; liderazgo; obispos; Iglesia; discurso.