Apostolic Constitutions Research Articles

40 tahun Kitab Hukum Kanonik Gereja Katolik Latin (1983-2023). Historisitas – Amandemen – Analisis

The actual CIC of the Latin Catholic Church is 40 years old this year since it was first promulgated by Pope John Paul II on January 25, 1983. In its journey as universal law of the Latin Catholic Church, during three pontificates, all Popes have made amendments to it. This study intends to canonically analyze any juridical modifications or amendments sought by the Church Legislator regarding certain themes in the Codex. To get a more holistic context, as in the sub-title, the historical panorama of the birth of the ecclesiastical juridical system will first be synthesized. Then, all the modifications to universal law over the past 40 years, whether promulgated through Apostolic Letters in the form of motu proprio or in Apostolic Constitutions, will be presented. The purpose of this paper is to find the spirit and orientation behind the “revitalization” of the canonical norms in question, which must be in line with the ultimate goal of Church Law, namely the realization of the “salvation of the souls”.

The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy by Ramez Mikhail

Reviewed by: The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy by Ramez Mikhail Michael Meshreki Ramez Mikhail The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy Münster: Aschendorff Verlag, 2020 487 pages. Paperback. €59. Ramez Mikhail's The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy justly finds a place alongside Robert Taft's masterpiece, The Great Entrance. Where Taft considered the evolution of the commencement rites of the Byzantine liturgical tradition, Mikhail examines the scarce resources available to identify key elements of the commencement rites in the Coptic Orthodox tradition, which in Coptic circles is now described as the presentation of the lamb. Mikhail is first of all concerned with the ritual offering of gifts and the placement of this in the ancient rites compared to the current one. In the present-day Coptic Rite, an altar server simply bakes the korban (offering) on the same day of the liturgy, leaving it just outside the sanctuary ready for use. The Canons of Shenoute of Atripe (c. 347–465) and the Didascalia Arabica (c. twelfth century), among other sources, confirm that the congregation in fact brought their gifts and offerings to the church, and from amongst these "one blameless lamb" was chosen for the offering (55–68). In the first millennium, in what is now referred to as the "old ordo," these gifts were brought in by the people and kept in a separate location called a pastophorion, until they were needed for the anaphora and the subsequent prayers. This is attested in the Didascalia Apostolorum, the Apostolic Constitutions, and the Historia Ecclesiastica of Theodoret (68–78). Prothesis chambers (pastophoria) were common in Egyptian monasteries, even though they were sealed off from the central apse and only accessed through the main nave, as seen in the White Monastery church (82–88). [End Page 114] The author describes the transfer of the gifts from the pastophorion to the altar. In the current rite, the transfer occurs before the kiss of peace and before the word is read in the presence of the catechumens. According to the description of the Eucharistic liturgy in the First Apology of Justin Martyr, the presentation of the gifts to the presider took place after the kiss of peace. Other sources establish that this transfer of gifts happened immediately preceding the anaphora, contrary to what has happened since the end of the tenth century (92–94, 108–109). Through an "intermediate phase/ordo," the current "new ordo" dominated in Egypt by the end of the thirteenth century, resulting in the gifts being chosen and placed on the altar much earlier in the rite, whilst segments of psalms were sung according to the liturgical season (109–115, 117–122). In rites that have undergone a change in the manner of preparing the gifts "from an adjacent pastophorion to the altar, such as the West-Syriac, Coptic, and Ethiopian Rites, an elaborate rite of altar preparation developed," in the sixth, eighth to tenth, and twelfth centuries respectively (141–153). One of the first indicators for this transition can be traced to Severus of Antioch (d. 538), who recognized in his writings both the old and new ordos (151). After choosing the lamb, the washing commonly called the "baptism," and a "procession of the lamb" occur preceding a processional psalm (175–253). This procession is most likely the remnant of the old ordo procession from the pastophorion back to the altar, and this is perhaps the reason why during this the deacons remember those who have brought their gifts to the Lord (242–247). The priest then prays a Trinitarian berakot, followed by a thanksgiving prayer, which is a uniquely Egyptian element found only in the Melkite Anaphora of St. Mark, making some scholars suggest the origin of the prayer to be St. Mark himself, due to the popularity and the frequent use of the prayer in the Alexandrian tradition (257–305). The evolution of the rites of the presentation of the lamb, the uniquely Egyptian "shine your face" prothesis and epiclesis prayer, the covering of the gifts, and the absolutions, are finally...

Agents in Liturgy, Charity and Communication. The Tasks of Female Decons in the Apostolic Constitutions, written by Pauliina Pylvänäinen

Agents in Liturgy, Charity and Communication. The Tasks of Female Decons in the Apostolic Constitutions, written by Pauliina Pylvänäinen

Imago Deiin Early Christian Anaphoras

Genesis expresses human creation in God's image and likeness. This Divine image— imago Dei—given to humanity, was an important notion in the liturgical prayers of early Christians. This paper shows that early Christian anaphoras of the first five centuries utilize image language to introduce the economy of salvation, emphasizing a need for Christ's salvific incarnation, while highlighting traditional descriptions of the imago Dei. Two descriptions of the imago Dei emerge in early anaphoras. One focuses on the immortality and rationality of the human soul as the depiction of the Divine image, seen in the anaphora of St Mark, the Armenian Anaphoras of St Basil, the Byzantine Anaphora of St Basil, and the Apostolic Constitutions. The second description of the imago Dei—best seen in the anaphora of St Gregory the Theologian and the Apostolic Constitutions—ties image to authority and complements Genesis 1:26, which references humanity's dominion after creation in the Divine image. These descriptions seem to take a secondary role, since introducing the salvation narrative remains the most dominant use of the imago Dei language, which highlights the link between creation and incarnation.

Androprimacy

Abstract This article introduces a new analytical concept for the study of religion and gender that I term “androprimacy” by examining its specific instantiation in two early Christian sources, the Ethiopic Didəsqəlya and the Greek Apostolic Constitutions. These texts were concerned with the governance of Christian domestic and ecclesiastical bodies. I maintain that androprimacy is qualitatively different than, but interrelated with, other concepts and social structures of sexism, oppression, and marginalization that enables us to understand social anisometric dynamics predicated along the lines of sexual difference better. Particularly, I examine how narratives of androprimacy are used to legitimate other sexist structures, such as patriarchy and misogyny, by strategies of female erasure and the neutralization of motherhood.

Agents in Liturgy, Charity and Communication: The Tasks of Female Deacons in the “Apostolic Constitutions” by Pauliina Pylvänäinen

Agents in Liturgy, Charity and Communication: The Tasks of Female Deacons in the “Apostolic Constitutions” by Pauliina Pylvänäinen

Os Rankings Acadêmicos: implicações na governança universitária das universidades católicas brasileiras

ABSTRACT This article aims to analyze the implications of academic rankings, as external assessment tools, in the governance structure of Brazilian Catholic universities. For the development of this study, exploratory research was carried out through documentary and bibliographic analyses, taking as reference scientific production found in indexed bases, federal legislation, apostolic constitutions, canon law, statutes, regulations and Institutional Development Plans (IDPs) of these institutions. In light of the numerous existing rankings, their use is evident in the strategic planning process of most Catholic universities, through their respective performances in establishing goals and objectives.

Law and Lawlessness in Early Judaism and Early Christianity

Law and Lawlessness in Early Judaism and Early Christianity

Biblical Scenes in the Coptic Art

A number of subjects based on the texts of the Old Testament especially the books of the prophets were widespread in Egypt in the early Christian period as evidenced by the numerous extant monuments. The artist turned to the story of the Prophet Jonah especially often. The theme of new spiritual birth and resurrection was connected with the route of righteous Noah. The testimony of Job about the Resurrection of Christ was the reason why the story of the sufferings became an enduring symbol of Christian Resurrection, For the first time Prophet Daniel’s name is mentioned in the Apostolic Constitutions prayer, where his image was associated with the Christ Resurrection and the triumph of Christian faith. In the history of art, there are few subjects that can be compared with the Old Testament compositions “Sacrifice of Abraham” in their emotional richness and depth. The development of Egypt as the country of monasticism determined the unusual popularity of Patriarch Joseph’s story and its illustration. The monks saw in the biblical patriarch the ideal of devotion and piety, the perfect type of a hermit and an ascetic serving as an example to follow. All these subjects can be interpreted as the images of salvation of the righteous, hope for their future resurrection and the victory over death.

Catechumens in the East in the Light of Pseudo-epigraphic Normative Church Sources from the 4th Century

The article discusses the requirements that 4th-century catechumens in the East were expected to meet. Accordingly, the pseudo-epigraphic Church regulations found in the Canons of Hippolitus and in the Apostolic Constitutions are analysed. It can be seen from these texts that their authors showed considerable concern for maintaining high standards associated with the period of the catechumenate; furthermore, they put considerable emphasis on the adherence to the Church regulations and the implementation of Christian standards of thought in daily life.

Historia Eucharystii w pierwszych wiekach chrześcijaństwa w świetle wybranych źródeł (II–IV w.)

The author presents in his article the Eucharist in early centuries of the Church in the light of the most important sources available today. He shows that it is a reality very rich in the theological, liturgical and pastoral aspects. The author analyzes and presents the most important documents such as the Didache. Science of the Twelve Apostles (I/II), Apology of St. Justin Martyr (150), Apostolic Tradition of St. Hippolytus of Rome (215), Records of Martyrs. The martyrs of the Sunday Eucharist in Abitene (304) and Apostolic Constitutions with the so called “klementynian” mass (380), which division into the mass of the catechumens (currently liturgy of the word) and the mass of the faithful (now the liturgy of the Eucharist) survived to the new Roman Missal (1970) edited by the Second Vatican Council (1962–1965). Analyzed by the author of this article the most important source of the Eucharistic of the early centuries of the Church (II–IV c), confirms the teaching of pope St. John Paul II (1978–2005), that “the Eucharist, understood as Christ’s saving presence in the community of the faithful and its spiritual food, is the most precious possession which the Church has on the roads of history” (John Paul II, encyclical “Ecclesia de Eucharistia”.

Brevi cenni sul rapporto tra Diritto Vaticano e Diritto Canonico Orientale

Vatican Law is made up by a plurality of sources, belonging also to out- side legal systems: in the Vatican City State (VCS) Canon Law (Law of the Catholic Church) is the Law of the State as well, because the State is closely related to the Holy See. The text of Law June 7th, 1929, nr. II, which dealt with the sources of Law in the VCS, made an explicit reference only to the Codex Iuris Canonici (of the Latin Church) and to the Apostolic Constitutions. In 1983 Pope John Paul II issued a new Codex Iuris Canonici (CIC) for the Latin Church. In 1990 the same Pope issued the Codex Canonum Eccle- siarum Orientalium (CCEO). e new Vatican Law of October 1st, 2008, nr. LXXI, replaced the previous Law nr. II/1929: according to Art. 1 of this new Law, the whole Canon Law is a primary source of Vatican Law (art. 1, Law nr. LXXI/2008). erefore, in the VCS the Oriental Canon Law is also in force, i.e. not only the CCEO, but the whole Corpus Iuris Canonici of the Oriental Churches as well.

John Wesley in America: Restoring Primitive Christianity

Geordan Hammond's valuable and deeply researched study of the Georgia mission of 1735–7 offers a fresh assessment of John Wesley's effort at ‘saving [his] own soul’ by planting primitive Christianity anew in virgin territory. It is an episode which has traditionally been characterized in biographical accounts as an instrumental failure: sometimes presented as the great, chilling spiritual frustration which broke the High Church Wesley, enabling him to break through to his ‘warmer’ and mature evangelical phase. Most frequently the Georgia mission is mentioned in connection with the Moravian influence on Wesley and his conversion; or with his limited encounters with the Native Americans; or, more pruriently, with his disappointment in the love affair with Sophia Hopkey. While taking account of these aspects of Wesley's experience, Hammond, Director of the Manchester Wesley Research Centre and Senior Lecturer in Church History at Nazarene Theological College, takes a different approach.This is a theologically sophisticated and comprehensive exploration of Wesley's understanding of apostolic Christianity at the time of his utopian experiment. As Hammond puts it, ‘the ideal of restoring primitive Christianity was at the forefront of Wesley's thinking and is crucial to interpreting the Georgia mission’ (6). He seeks to reverse the old tendency to ‘de-anglicanize’ the early Wesley, and aims instead to locate him more fully and precisely within the spectrum of High Church views with which he is commonly associated. There is a slight question at the back of this reviewer's mind about the extent to which this is a necessary correction to contemporary scholarship—the significance of Wesley's Anglican heritage and upbringing was much discussed in the twentieth century, not least in Martin Schmidt's theological biography. Nonetheless, Hammond's careful excavation of Wesley's reading habits, his networks and priorities in this important period, is illuminating and undoubtedly offers rewarding insights. Especially persuasive is the claim (expounded most fully in the Conclusion) that the Georgia venture, far from providing merely a negative model for mission and reform, contained the imprint of a primitivism which can clearly be observed in his vision for Methodism. In this, Hammond is contributing to and synthesizing trends in Wesley studies which emphasize continuity in the pre- and post-Aldersgate Wesley, in his ecclesiology, doctrine of the ministry, and Eucharistic thought.The first chapter explains the origins of ‘John Wesley's Conception and Practice of Primitive Christianity’, exploring the profound influence on Wesley not just of the later nonjurors, but of the very spikiest (to use an anachronism) of that generation, the Usagers, in their bid to revive the most ‘apostolic’ practices. This entailed not only restoring the four liturgical ‘usages’ (the mixed chalice, the prayer for the dead, the epiclesis, and the prayer of oblation), but also renewing ancient habits of ascetic discipline, charity, and unity in worship. Chapter 2 analyses in depth Wesley's reading (especially on the apostolic sacraments) and his daily regime while on board the Simmonds, drawing on evidence from Wesley's manuscript diary, and journals kept by Benjamin Ingham and two Moravian fellow-passengers. The third chapter illustrates the strain placed on Wesley's relations with Moravian and Lutheran missionaries by his radical High Church primitivism, especially his rigid episcopalian sensibilities and commitment to trine immersion at baptism. Chapter 4, the longest of the chapters at around fifty pages, offers a full account of Wesley's ministry in Georgia. It deals first with Wesley's liturgical reforms: Hammond argues that his (unauthorized!) revisions drew on the 1549 Prayer Book but also on the apostolic constitutions and Usager reorderings of the service. Wesley's pastoral priorities and resolutions for clerical practice are also discussed (these seem to owe as much to the example of Wesley's father as they do to the example of the early church); and Hammond describes his regime of sacramental observance and especially his insistence on immersion and weekly communion. The controversial establishment of religious societies, for public confession and penance, is presented in the light of Wesley's zeal for primitive Christianity. Perhaps the most startling rumour of the Georgia period was that Wesley had appointed deaconesses in accordance with the Apostolic Constitutions, but this tantalizing possibility remains obscure. The chapter also deals with the disappointing interactions with Native Americans, and the ascetical life pursued by Wesley to aid his mission. The final chapter considers the varieties of ‘Opposition to Wesley's Primitive Christianity’ in Georgia, and the stigmatizing accusations of enthusiasm and popery levelled at him in ‘an unstable frontier environment’ where his reforms were experienced as subversive.In summary, this is a welcome and refreshed account of ‘Wesley in America’, and I am sure it will be widely read. OUP's notoriously light editorial touch can unfortunately be discerned in places (I was a little confused by headings which were variously but irrationally capitalized and in boldface), but this does not distract greatly from the book's undoubted strengths.

Book Review: John Wesley in America: Restoring Primitive Christianity

John Wesley in America: Restoring Primitive Christianity. By Geordan Hammond. Oxford: Oxford University Press, 2014. xvii + 237 pp. $85.00 (cloth).John Wesleys 1730s sojourn in Georgia ended badly: he fled the colony less than two years after arriving, his heart broken and a clutch of colonial magistrates pondering various charges against him. This story is typically narrated as Wesleys spiritual nadir, best known for prodding the young cleric into his Aldersgate experience of the assurance of his salvation, which in turn helped to enflame the successful evangelical mission that Wesley and his fellow Methodists would undertake in the decades to come. However, Geordan Hammond, Director of the Manchester Wesley Research Centre and Senior Lecturer in Wesley Studies at Nazarene Theological College, Manchester, England, believes there is more to be gleaned from this chapter in Wesleys life. John Wesley in America, based on Hammonds doctoral dissertation, argues that Wesley used his mission in Georgia to test his views of primitive Christianity. The colony, says Hammond, became Wesley's laboratory for introducing to a parish community what he believed to be the practices of the earliest Christians. While Wesleys attraction to Christian antiquity has been previously probed by scholars, and his Georgia mission is famous (or infamous), Hammonds approach is unique in interrogating the Georgia experience in light of Wesleys consuming passion for Christian primitivism. The result is an engaging work that offers a new lens for interpreting this difficult period in John Wesleys long and colorful life.The first chapter sets Wesleys devotion to primitive Christianity in the context of the priority assigned to apostolic Christianity by some eighteenthcentury Anglicans, particularly High Church Non-Jurors (clergy who had refused to swear an oath to William and Mary, having sworn allegiance to the deposed James II). Wesleys parents instilled a deep reverence for the early church in their children. John was determined to practice an authentic faith and, influenced by a radical wing of Non-Jurors, became an eager student of primitive Christianity. He studied the ante-Nicene theologians and pored over early ecclesiastical handbooks, especially the Apostolic Constitutions, which he took to be of apostolic origin (they have since been dated to the late fourth century). He began to pray the hours, to fast two days per week, and to include a prayer of oblation in his eucharistie celebrations.The next three chapters take us along on Wesleys Georgia mission, beginning with his four-month journey across the Atlantic with three fellow Oxford Holy Club members, and tracing his relations with Moravians and Lutheran pietists in Georgia. …

Żołnierz i służba wojskowa w świetle kościelnych źródeł normatywnych z IV i V wieku

At the beginning of the fourth century the legal situation of Christians in the Roman Empire changed dramatically. Thanks to the Emperor Constantine they were no longer persecuted, and their faith became religio licita. From that point onwards the views of Christians on the state began to evolve. It was a long-term process, and happened at a varied pace. One of the aspects of this transformation was the change of Christian attitude to military service. It needs to be said that, from this perspective, the Church legislative sources have not been examined in a great detail. This article aims to take a closer look at several of the sources that include Church regulations relating to military service of the fourth and fifth cen­turies. These include, i.a., Canons of Hippolytus; Letters of St. Basil; Apostolic Constitutions and Canons of the Apostles. In addition, the article discusses the rel­evant contents of synodal and council canons from said period. These regulations show the adaptation of Church legislature to the new circumstances, in which the Roman state stopped being the persecutor and became the protector of Christianity. The analysis of numerous documents confirms that Christians were present in the Roman army already in the third century. Because of the spilling of blood and the pagan rites performed in the army, the Church hierarchs strongly resisted the idea of allowing Christians to serve in the military. Church regulations from the third century strictly forbade enlisting in the army, or continuing military service for those who were newly accepted into the community, for the reasons mentioned above. From other documents, however, we learn that the number of Christians in the army was nonetheless increasing. Many were able to reconcile military service with their conscience. At the beginning of the fourth century emperor Constantine granted Christians religious freedom. He allowed Christian soldiers to abstain from invoking pagan gods while swearing military oath (sacramentum), and to participate in Sunday services. The empire was slowly becoming a Christian state. It is for this reason that in the Church regulations from the fourth and fifth century we find accep­tance for the presence of Christians in the army. Even though killing of an enemy required undertaking penance, it was no longer a reason for excommunication with no possibility of returning to the Christian communion. The Church expected Christian soldiers to be satisfied with their wages alone, and to avoid harming oth­ers through stealing, forced lodging or taking food. The Church in the East no lon­ger considered it wrong to accept gifts for the upkeep of clergy and other faithful from the soldiers who behaved in a correct manner. From the mid-fourth century performing religious services started being treated as separate from performing a layperson’s duties. For this reason the bishops, in both parts of the empire, de­cided that clergy are barred from military service. In the West, those of the faithful who enlisted with the army after being baptised could no longer be consecrated in the future. In the East, the approach was less rigorous, as the case of Nectarius, the Archbishop of Constantinople, shows. By the end of the fourth century, the West adopted very strict rules of public penance for soldiers – the Popes reminded in their letters to the bishops in Spain and Gaul that after performing the public pen­ance, the soldiers were forbidden to return to the army. We should not forget that the change in the attitude of the Church to military service was also affected by the political-military situation of the Empire. During the fourth and fifth centuries its borderlands were persistently harassed by barbar­ian raids, and the Persian border was threatened. Let us also remember that the army was not popular in the Roman society during this period. For these reasons, the shifting position of the Church had to be positively seen by the Empire’s ruling elites. The situation became dramatic at the beginning of the fifth century, when Rome was sacked by barbarians. Developing events caused the clergy to deepen their reflections on the necessity of waging war and killing enemies. Among such clergymen was St. Augustine, in whose writings we may find a justification of the so-called just war. Meanwhile, in the East, the view that wars can be won only with God’s help began to dominate.

Three-in-One Worship

Click to increase image sizeClick to decrease image size Notes Carmen Renee Berry, The Unauthorized Guide to Choosing a Church (Grand Rapids: Brazos Press, 2003), 56–60, passim. Athanasian Creed, “Quicunque Vult,” Lutheran Book of Worship (Minneapolis: Augsburg, 1978), 54. Augustine, “The Trinity in the Baptism of Christ,” The Sunday Sermons of the Great Fathers, trans. and ed. M. F. Toal (Chicago: Henry Regnery, 1959), III, 75–76. “A Revelation of Love,” 51:275, in The Writings of Julian of Norwich, ed. Nicholas Watson and Jacqueline Jenkins (University Park: Pennsylvania State University Press, 2006), 287. A quote from the Apostolic Constitutions. See Luther D. Reed, The Lutheran Liturgy (Philadelphia: Fortress Press, 1957), 356–57. Evangelical Lutheran Worship [hereafter ELW] (Minneapolis: Augsburg Fortress, 2006), 230. Peter W. A. Davison, “When Long before Time,” ELW, #861. Christopher Idle, “My Lord of Light,” ELW, #832. Richard Leach, “Come, Join the Dance of Trinity,” ELW, #412. Carl P. Daw, Jr., “Restore in Us, O God,” ELW #328, Jean Janzen, “Mothering God, You Gave Me Birth,” ELW, #735. “My Soul Proclaims Your Greatness,” ELW, #251. Rublev's icon of the Trinity can be seen in full color at: http://en.wikipedia.org/wiki/File:Andrej_Rublëv_001.jpg. Leonid Ouspensky and Vladimir Lossky, The Meaning of Icons, trans. G. E. H. Palmer and E. Kadlowbovsky (Crestwood, NY: St. Vladimir's Seminary Press, 1982), 204. See the Sunday liturgy enacted in this church in the video We Shall Go Up with Joy (Chicago: Liturgy Training Publications, 1995). See http://www.worldcat.org/title/we-shall-go-up-with-joy/oclc/34165108 for library holdings of this video. Additional informationNotes on contributorsGail RamshawGail Ramshaw studies and crafts liturgical language from her home outside Washington, DC. Among her many publications are Treasures Old and New: Images in the Lectionary (Fortress, 2002) and A Three-Year Banquet: The Lectionary for the Assembly (Augsburg Fortress, 2004).

Psalm 23: A Musical Exegesis

Click to increase image sizeClick to decrease image size Notes William L. Holladay, The Psalms through Three Thousand Years: Prayerbook of a Cloud of Witnesses (Minneapolis: Fortress Press, 1993), 359. 23rd Psalm. Chichester Psalms. Black, Brown, and Beige. Requiem. J. Clinton McCann Jr., “The Book of Psalms: Introduction, Commentary, and Reflections,” in The New Interpreter's Bible: Volume IV (Nashville: Abingdon Press, 1996), 644–45. Klaus Seybold, Introducing the Psalms (London: T&T Clark, 1990), 116–17. Subsequent scholarship has shown that while this metrical pattern is most often found in laments (Psalm 5, Amos 5), its usage is not restricted to them. S. E. Gillingham, The Poems and Psalms of the Hebrew Bible (Oxford: Oxford University Press, 1994), 53. Ibid., 62. George Bush, “Address to the Nation, September 11, 2001,” http://www.whitehouse.gov/news/releases/2001/09/20010911-16.html (accessed March 11, 2008). Parallel modes are scales that share the same tonic (root) but have different pitches, such as A major and A minor. Relative modes are scales that share the same notes but have different tonics (roots), such as A major and F minor. In Roman numeral notation, capital letters are used to signify major chords while lower-case letters are used for minor chords. Gillingham, 62. Apostolic Constitutions, 2.7. Emil G. Hirsh, “Psalms,” in Jewish Encyclopedia (1906), http://www.jewishencyclopedia.com/view.jsp?artid=574&letter=P&search=Psalms (accessed February 11, 2008). Additional informationNotes on contributorsIsaac EverettIsaac Everett is the minister of liturgical arts for The Crossing, an emerging Christian community in Boston. He is a musician, songwriter, and hymnist with two albums of sacred music, Rotation and Transmission, available on Proost, iTunes, and Rhapsody. This article was adapted from The Emergent Psalter (New York: Church Publishing, 2009), a commentary and musical setting of the psalms written for intimate worship.

Kościelny "modus procedendi" w przypadkach pedofilii

In ancient Greece and in the countries of the East paedophile activities were, generally, not prosecuted; they were considered to be normal sexual practices. The Church saw this issue differently and, from the very beginning, condemned paedophilia. The earliest Church documents bear witness to that: Didache (ca 100), St. Justin condemns it in his Apologia (ca 153), Synod of Elwira (305-306), Apostolic Constitutions (ca 380), Gratian’s Decretum (ca 1140), the third Lateran Council (1179), the fourth Lateran Council (1215), the Code of Canon Law of 1917, and the Code of Canon Law of 1983. Paedophilia is a sexual deviation when an adult experiences sexual gratification only in relations with children that have not yet developed secondary and tertiary sexual features. According to the International Classifications of Diseases ICD-10, and according to the classification of the American Psychological Association DSM-IV, paedophilia belongs to the disturbances of sexual preferences. Paedophilia may take various forms: with or without the physical contact, with or without the use of force, it can also take the form of child’s pornography. According to can. 1395,2 of the Code of Canon Law the following are the distinctive elements that make up the crime of paedophilia: a) the age of the victim (below the age of eighteen) b) t he sexual nature of the offense against the sixth commandment of the Decalogue; c) the perpetrator must be a cleric. The Church’s Modus Procedendi stipulates that in cases of the molesting of minors, in the light of the Code of Canon Law of 1983 and of the EPISTULA a Congregatione pro Doctrina Fidei missa ad totius Catholicae Ecclesiae Episcopos aliosque Ordinarios et Hierarchas interesse habentes: DE DELICTIS GRAVIORIBUS eidem Congregationi pro Doctrina Fidei reservatis of 18th May 2001, the ecclesiastic superior must be notified of the likelihood of an offense having been committed. He conducts the preliminary investigation of which he, then, notifies the Congregation for the Doctrine of the Faith. The Congregation for the Doctrine of the Faith, having studied the findings of the preliminary investigation conducted by the ecclesiastic superior, issues him with an instruction as to the further proceedings. In the Church, the prosecution in cases of the molesting of minors terminates when ten years have lapsed since the victim came of age.

The Origins of the Anaphoral Benedictus

This paper presents evidence for the Benedictus following the Sanctus having been introduced first in Jerusalem in the Liturgy of St James. The structure and variety of the Benedictus are examined, along with theories of Jewish and Antiochene origin in relation to the Apostolic Constitutions. A fifth-century Jerusalem homily provides the first evidence for the Matthean form, subsequently contained in all versions of the Liturgy of St James and which becomes normative for nearly all eucharistic traditions. The conclusion distinguishes between the origins of the idea of the anaphoral Benedictus and the origins of its form. The idea of a 'blessed be' acclamation after the Sanctus may well lie in Jewish traditions, but the origins of its form lie in the Palm Sunday acclamation of fourth-century Jerusalem.

L'Ancien Testament dans l'ecclésiologie des Pères: Une lecture des Constitutions Apostoliques (review)

Reviewed by: L'Ancien Testament dans l'ecclésiologie des Pères: Une lecture des Constitutions Apostoliques Michael Slusser Joseph G. Mueller L'Ancien Testament dans l'ecclésiologie des Pères: Une lecture des Constitutions Apostoliques Instrumenta Patristica et Mediaevalia 41 Turnhout: Brepols, 2004 Pp. 634. Anyone setting out to determine the positions peculiar to the Apostolic Constitutions has chosen a daunting task, as this long dissertation by Joseph G. Mueller demonstrates. The Apostolic Constitutions purport to be direct instructions on church order, worship, and belief proposed jointly by the apostles themselves. They integrate and build upon three major sources: the Didascalia Apostolorum, the Didache, and what is generally referred to as the Traditio Apostolica; therefore, in order to sort out what the position of the redactor of the Apostolic Constitutions is on any matter, one needs to distinguish the redactional material from the various source materials. This task is made more difficult by the fact that for the Didascalia and the Traditio, we do not possess a Greek text that we [End Page 111] can reasonably suppose matches what the redactor of the Apostolic Constitutions had before him; instead, we have texts in various languages that certainly correspond to the contents and order of the redactor's sources but cannot confirm their exact wording as he found it. Therefore, some of the differences between these sources and the Constitutions probably throw little or no light on the redactor's intent. Mueller takes these problems on because he wants to understand the ecclesiology of the redactor of the Apostolic Constitutions as it may be distinguished from those found in their sources. He believes that he can show a significant though sometimes subtle difference in the way that the redactor uses the Old Testament in ecclesiological contexts, a difference that was intended to make the teachings of the Constitutions more adequate to the changed church situation of the late fourth century. In order to test and strengthen his overall thesis, Mueller examines two areas of church life in greater depth, areas in which his case can be made most clearly: the theology of the presbyterate is one, the discipline of penance the other. The main (but by no means the only) points which he finds are a greater distinction and subordination in the church hierarchy along with a loss of a sense of collegiality between presbyters and bishops, and a gentler, more judicious approach to penitence. The various elements of Mueller's argument are inextricably linked. He shows that the redactor of the Apostolic Constitutions makes a much fuller use of Old Testament typology and examples than do his source documents. In particular, what Mueller calls the "typology of the tent" in Numbers 18 contributes to an ecclesiology of ministries that fits the late fourth century better than the simpler paradigm found in the redactor's source, the Didascalia Apostolorum. The redactor gives special treatment to the "second law," that given after the episode of the golden calf. Whereas earlier Christian texts had found little or no positive use for these prescriptions, the Apostolic Constitutions allow them to be validated for Christian use by the action of the incarnate Word of God. The Constitutions also make much greater use of both positive and negative examples from the Old Testament in connection with both ministry and penitential discipline. Mueller attributes this increased use of the Old Testament to the peculiar demands of the problem of updating church discipline in the absence of a strong role for the Holy Spirit, who, in the pneumatomachian theology of the redactor, is frankly a creature. (This was not evident in earlier editions of the Apostolic Constitutions but only came to light in Marcel Metzger's edition for "Sources chrétiennes"; Metzger showed the evidence for systematic correction of the manuscripts in favor of Nicene orthodoxy.) Without an active divine Spirit, one must find the authority for change in the constant will of the Father embodied in the Old Testament and transmuted for Christian use by the earthly Jesus. This is a fascinating thesis that on its face makes a lot of sense. Sometimes I wished that other possibly relevant texts had been given more attention...