Apostolic Tradition Research Articles

『디다케』와 『사도 전승』을 통한 영성과 기독교 리더십의 상호관계 연구

2020년 1월만 하더라도 누구도 예측하지 못한 상황이 급작스럽게 그리고 급속히 전 세계로 퍼지고 있다. 왕관이라는 의미를 지닌 코로나(corona)-19 바이러스가 한국은 물론 전 세계를 강타하면서 엄청난 숫자의 사상자를 발생시키고 수많은 이들을 공포와 불안으로 몰아놓은 현실이 바로 그것이다. 의학적 문제뿐 아니라 정치적 혼란과 경제적 위기를 동반한 이번 사태 속에서, 뜻밖에 한국교회의 주일예배가 관심사로 대두되었으며 이는 다시 한국교회가 지향하는 기독교의 가치와 지향이 무엇인가에 관한 논의로 확장되었다. 즉 단순히 정해진 시간과 공간을 전제로 한 예배 담론 차원을 넘어 예배의 근본적인 근거와 궁극적 목적 그리고 예배에 참여한 신자의 삶 전반에 나타나는 효과 등에 관한 논의들이 활발하게 진행된 상황을 의미한다. 교단 지도자들의 정부 비판과 이에 대한 교회 안팎의 신랄한 반응이 맞물리면서 상황은 복잡한 양상으로 진행되었고, 한국교회가 고수한 예배와 영성, 리더십 등에 대한 재해석의 필요성이 강하게 대두되기 시작한 것이다. 본 연구는 그와 같은 한국교회의 실제 경험을 기반으로 질병과 연계된 사회적 상황에서, 예배의 형성과 기능이 기독교 영성과 리더십에 주는 함축적인 요소들을 탐구하려는 의도에서 비롯되었다. 이와 같은 취지는 전염병을 위시한 질병은 인류 역사에서 끊임없이 반복되는바, 그런 역사적 경험이 교회의 예배를 통하여 어떤 영성과 리더십으로 발전했는지를 살펴봄으로써 오늘날 위기상황에 접목 가능한 원리들을 찾아내는 논리적 절차를 추구한다. 이 목적을 위해 특히 예전 연구의 기원에 해당하는 저술로 평가받는 『디다케』와 『사도 전승』를 선택한 후 그 내용과 저술 당시의 역사적 배경 등을 연결하는 방식으로 현 상황과 접촉할 개연성을 탐색하는 과정을 밟았다. 여기서 한 가지 밝히고 싶은 점은 두 고전이 주로 초기교회의 예배와 교회 직제를 연구하는 저술로 인식된 점으로부터 탈피하여 당시 시대 상황을 재구성하고 본 연구의 목적과 연계된 요소들을 찾아내려고 애쓴 진행 과정이다. 그를 통해 예배는 영성과 리더십과 직결되는 포괄적인 내용을 암시하며 삶과 하나의 연장 선상에서 파악되는 다양한 요건들을 내포할 당위성을 강조했다. 이를 통하여 결국 예배는 교회 공동체 내부자들을 위한 폐쇄적 형식의 한계를 극복하는 통로의 구실을 해야 하며, 교회 밖 사회 성원들을 위한 복음과 선교 그리고 봉사와 섬김의 구체적 도구가 되어야 한다는 명제를 한국교회에 적용하는 데 주력한다. 물론 이 글이 한국교회의 신학적 대응 전체를 포괄할 수 없겠지만, 더 넓고 깊은 토의의 장을 마련하는 계기로 작용하기를 기대한다.

Bernard of Clairvaux: The Church and the Individual

ABSTRACT How does the individual relate to the health of the Church? Bernard provides a complex and satisfying answer, which is primarily based on his interpretation of St Augustine, the Scriptures and the Apostolic Tradition. In particular Bernard identifies the role of personal holiness and purity within individuals as the crucial means through which the Church undertakes reform. Bernard is clear that it is not systems or temporal power arrangements that make the Church more harmonious or more effective at holiness. Individual change drives the earthly Church to become more like the heavenly Church, the City of God. Such an overview also helps to make clear that Bernard’s mysticism is world embracing, and is about immanence, as well as the transcendent.

Understanding the Diaconate: Historical, Theological, and Sociological Foundations by W. Shawn McKnight

Reviewed by: Understanding the Diaconate: Historical, Theological, and Sociological Foundations by W. Shawn McKnight Frederick C. Bauerschmidt Understanding the Diaconate: Historical, Theological, and Sociological Foundations. By W. Shawn McKnight. Foreword by David W. Fagerberg. Washington, D.C.: The Catholic University of America Press, 2018. Pp. xviii + 309. $29.95 (paper). ISBN: 978-0-8132-3035-1. W. Shawn McKnight, bishop of the Diocese of Jefferson City, Missouri, has written what should by all rights become the comprehensive treatment of the diaconate with which all future discussions must wrestle. Combining scriptural exegesis, historical inquiry, dogmatic exposition, sociological theory, and theological reflection, McKnight has provided a kind of summa of the diaconate that draws together most of the relevant theological engagements with the diaconate since its renewal in the wake of the Second Vatican Council. Even if one disagrees with McKnight’s approach to the topic, his framing of the question of the nature of the diaconate cannot be ignored or dismissed. The book is divided into four sections. Part 1 examines the theological foundations of the diaconate, focusing on the biblical sources as well as the teachings of Vatican II. In examining the biblical material, McKnight’s perspective is shaped by the work of the Australian exegete John N. Collins, who has argued at considerable length and in great detail that the Greek term diakonia does not, as has been claimed since the early twentieth century, imply humble or menial service, but is instead a term implying a rather exalted status as an emissary of some noble person. As McKnight puts it, not a “waiter” but a “go-between” (7). He argues that it is, moreover, a Christological term (to engage in diakonia is to emulate Christ’s obedience as the emissary of the Father), a pneumatological term (diakonia is one of the Spirit’s gifts), and an ecclesiological term (the work of diakonia, as the Letter to the Ephesians notes, is for “the building up of the body of Christ”). In looking at the actual office of deacon in the New Testament (primarily 1 Timothy), McKnight acknowledges that “the scriptures raise more questions than answers” (26), apart from suggesting a close but subordinate relationship to the episkopos. Looking at Vatican II, McKnight focuses primarily on Lumen Gentium, which called for the restoration of the diaconate as an office permanently exercised, and in particular its statement, drawn from the early Christian text known as The Apostolic Tradition, that deacons are ordained “not to the priesthood but to the ministry” (LG 29). He shows how Lumen Gentium [End Page 153] establishes ordination to the diaconate as a genuine participation in the sacrament of order that is, at the same time, nonpriestly in character. He also shows how this teaching is affirmed by Pope Benedict XVI's October 26, 2009 motu proprio amending the Code of Canon Law. The Church's law now clearly distinguishes between episcopal and presbyteral ordination on the one hand, which empowers the recipient to act in persona Christi Capitis, and diaconal ordination on the other, which confers sacramental character for diakonia. McKnight also compares the teaching on the diaconate in Lumen Gentium with that found in Ad Gentes, suggesting that one can only truly understand the diaconate if one attends to both documents. The latter not only focuses, as might be expected, less on the intraecclesial and more on the extraecclesial ministry of the deacon, but also reflects, as Lumen Gentium does not, Karl Rahner’s view that ordination to the diaconate is a confirmation and sacramentalization of a diaconal charism that is already present and being exercised, “though in an anonymous way” (57, citing Rahner’s “The Theology for the Restoration of the Diaconate”). Finally, McKnight looks at Paul VI’s 1972 apostolic letter Ad Pascendum, one of a series of documents restoring the diaconate as a permanent office, and in particular his description of the diaconate as an “intermediate order” (medius ordo) between the hierarchy and the people of God. McKnight sees in this notion of the diaconate as a medius ordo an echo of Collins’s understanding of diakonia as service as an emissary or go-between, and he...

Memory and Memories in Early Christianity

Biblical scholars have come to appreciate that social memory theory can inform historians about the development of the early Christian movement. This contribution is recognized in Memory and Memories in Early Christianity, which consists of papers delivered at a 2016 conference on memory in early Christianity held at the Universities of Geneva and Lausanne. The authors employ the concepts of theorists, such as Jan Assman, to hypothesize how cultural memories were created for and utilized by early Christians.The book is divided into four sections. In the first, “Memory Studies and Nascent Christianity,” Sandra Huebenthal’s essay “‘Frozen Moments’: Early Christianity through the Lens of Social Memory Theory,” discusses how the “collective memory” of the first Christian community became ossified over time into a “cultural memory” of the later church. In “Remembering and Writing: Their Substantial Differences,” Adriana Destro and Mauro Pesce describe writing as a creative act. They argue that scholars, such as Bauckham, who appeal to the influence of “eyewitnesses,” misunderstand the “nature of a written text” (p. 48), which itself creates new memory. These insights are further supported by Jens Schröter in “Memory and Memories in Early Christianity: The Remembered Jesus as a Test Case.” Schröter appeals to Assman’s definition of historical memory as being a reconstruction of a remembered past rather than of the actual past (p. 85). Thus, the Gospel tradition is the record less of the acts of the historical Jesus than it is of the church’s memory about the importance of Jesus. The two are not identical.The second section, “Memory, Authority and Modalities,” begins with an essay by Simon Butticaz, “The Transformation of ‘Collective Memory’ in Early Christianity as Reflected in the Letters of Paul.” Butticaz asserts that Paul’s letters are not only artifacts of apostolic memory but, in the deutero-Pauline tradition, the apostle himself becomes the guarantor of apostolic tradition. Judith Lieu, in “Letters and the Construction of Early Christian Memory,” observes how letters as well as the Gospel traditions provided a useful means for preservation of Christian memory. Finally, Christoph Markschies, in “Erinnerungen bei Irenaeus an Figuren des apostolischen und nachapostolischen Zeitalters,” proposes that Irenaeus developed the concept of apostolic heritage in order to combat the counter-memory of his “heretical” opponents.The third section, “Memory, Identity and the Construction of Origins,” opens with Daniel Marguerat’s “De Jésus á Paul: L’invention du christianisme dans les Actes des apôtres,” which hypothesizes that Luke, rather than recording the details of the church’s beginning, built an ideal memory of Christian origins in Acts. Likewise, Claudio Zamagni, in “Reinventing Christian Origins,” analyzes selected postapostolic texts to conclude that second-century writers created a memory of church hierarchy to support the legitimacy of the emerging “orthodox” church against more egalitarian “heretical” movements. A contrary memory was created by Marcion to support his own program, as Enrico Norelli observes in “La Construction polémique des origens chrétienes par Marcion.” The discussion of Christian memory’s development in the postapostolic period is concluded with Cecilia Antonelli’s analysis of how Eusebius likely altered Hegesippius’s explanation of the Galilean and Judaean origins of the Palestinian church in “La construction de la mémorie des ‘origens’ par Hégésippe chez Eusèbe.”The fourth section, “Early Christianity, Memory, and Theology,” begins with Jörg Frey’s “The Gospel of John as a Narrative Memory of Jesus,” which contends that the purpose of John’s Gospel was to create a new memory of Jesus rather than reproduce reliable, nonsynoptic tradition. Andreas Dettwiler’s “Erinnerung und Identität” proposes that Colossians and Ephesians represent theological memory that transforms Paul’s theology and leads it in new directions. Finally, Jean Zumstein’s “La memoire créatrice des premiers chrétiens” examines the nature of early Christian memory, noting that it established a link not only with the past but with the future as well. This observation leads to the consideration of how today’s church also transmits Christian memory.The essays in Memory and Memories in Early Christianity provide insight into how biblical scholars employ social memory theory. In particular, the reader discovers that early Christian memories were more communal than individual. Bauckham’s appeal to apostolic memories as guarantors of reliable traditions is not supported. Furthermore, memory formation continued into the second century and beyond, when “social memories” were created that were useful for specific constituencies. In the process, later constructs, particularly of church order, were imposed upon earlier generations. One wonders, however, if the essays also display a bias of Continental scholarship that favors the creative role of the early church over its devotion to preserving tradition, as reflected in 1 Cor 7:10–16.

‘The one who trampled Hades underfoot’: a comparative analysis of Christ's descent to the dead and trinitarian relations in second-century Christian texts and Hans Urs von Balthasar

AbstractIn both Theo-Drama IV and Mysterium Paschale, Balthasar suggests that the descensus existentially separates the divine hypostases of Father and Son. He also repeatedly argues that his position is faithful to the Great Tradition. While there has been much debate about Balthasar's view of the descensus, this debate has focused mostly on the issues of universalism and penal substitution, leaving the issue of trinitarian relations either to the side or without an analysis of its historical precedent. This article attempts to address this lacuna by asking whether Balthasar's view of the descensus is in fact supported by the Great Tradition, with a specific focus on second-century texts. After surveying the apostolic fathers, second-century Jewish and Christian traditions (e.g. the New Testament apocrypha), second-century apologists and Melito's Peri Pascha, the article concludes that Balthasar's position does not find historical support in the second century. His view may be in line with the Great Tradition elsewhere, but it is not grounded in this seminal century of Christian doctrinal reflection.

Another Look at the “Daily Office” in the Apostolic Tradition

The daily prayer practices outlined in the Apostolic Tradition, their origins, and even the number of prayer hours, have been points of dispute among scholars. However, new sources of the Apostolic Tradition, as well as work on lay ascetical movement in Egypt, call for the reevaluation of this document, its dating, provenance, and interpretation. This article argues that the Apostolic Tradition is a composite document, whose daily prayer cycle in its current form has been shaped by a third- or fourth-century lay ascetical movement in Egypt. The document appears to outline prayer at rising, followed by a communal service of catechesis and prayer, prayer at the third, sixth, and ninth hours, as well as prayer at bed and in the middle of the night. Given the difficulties in interpreting the document it is unlikely that the document, or at least the daily prayer practices outlined in it, were celebrated as written.

The Requirement in Apostolic Tradition 21:5 That Women "Loose" Their Hair before Entering the Waters of Baptism

The Requirement in Apostolic Tradition 21:5 That Women "Loose" Their Hair before Entering the Waters of Baptism

JOHN E. STAM, Episcopacy in the Apostolic tradition of Hippolytus, Basel, Fr. Reinhardt Verlag, 1969, 123 pp.

JOHN E. STAM, Episcopacy in the Apostolic tradition of Hippolytus, Basel, Fr. Reinhardt Verlag, 1969, 123 pp.

Escritura-Tradición en Petavio y Tomasino

The author attempts in this study to show the nature of Tradition as related to Scripture according to the theological points of view of D. Petavius and L. Thomassinus, outstanding figures of the so called "positive theology" school. Thomassinus was a follower of Petavius and both were authors, respectively, of extremely important works, which are titled "Dogmata Theologica". The present study is concerned with these figures, concentrating especially on the theological methodology of both and on the perspective of their theological knowledge. I. Petavius represents an important landmark in the theology of Tradition, notably because of his decisive influence on the socalled Roman School of Theology; which would borrow, among other things, his classification of the traditions, going from there -above all through J. B. Franzelin- to the habitual theological teaching on the subject. To know his posture it is decisive to be familiar with his interpretation of the celebrated text of Saint Basil, which was included among the "auctoritates" of the Council of Trent. In this commentary, Petavius' position in regard to tradition is perfectly clear: Tradition has a double role in regard to Scripture: on one hand it clarifies and explains the truths obscurely expressed in SCripture, and on the other, it transmits truths which we could not otherwise know through Scripture alone. Petavius insists and affirms that there are truths of faith, not merelyrites and customs, which have come down to us through apostolic tradition. However, he does not defend the theory of "two sources", but affirms, nothing more -in response to the protestants- that we cannot know through Scripture alone all of revealed truth; that tradition is necessary. For Petavius, as for Thomassinus afterwards, there is no doubt -and his theological manner demonstrates this- concerning the "foundation" in Scripture of all the truths of the faith, a different matter than "knowledge" of these truths only through the Holy Bible. But Petavius is aware that the authentic problem does not rest on the two-fold questions of Scripture-Tradition; the root and center of the problem lies in recognizing or not the teaching power of the Church, which has as its mission the interpretation of Scripture and Tradition. II. Although Thomassinus reflects, relative to Petavius, more differences in his theological thinking than are habitually noted, there is substantial agreement between the two on the theme which we are concerned at present. According to Thomassinus, Tradition, in its deepest sense, is truth and supernatural life revealed and given by Christ to his Apostles and their successors and through them to the whole Church by the coming of the Holy Spirit: in this sense, Scripture along with the traditions constitute Tradition. This concept would, at a future date, have repercussions in the theology of J. A. Möhler and, through him, in the Roman School. But, in so far as it is distinct from Scripture, Tradition has a dual role: it formally completes Scripture, endowing it with its true sense; it also completes it materially, relative to the question the prostestants had given rise to: that is to say, we do not know all of the truths of the faith through Sacred Scripture alone, and consequently, we need Tradition. This fact leads the Catholic Church to give the same prestige to the one as to the other. But the key to the relation between Scripture and Tradition, for Petavius and Thomassinus as well, is the Church which, thanks to a special divine assistance, safeguards and transmits both Tradition and Scripture. III. By way of resuming, we might add that the study of these two great theologians does not permit leaving out the concept of "completive" or "constitutive" tradition, which is its very basis.

Análisis filológico de S. Ireneo «Adversvs haereses» 3,3,2b

The philological analysis of a scriptural or patristic text is the proper starting-point for its theological study and interpretation. Here are the principal conclusions of the syntactic and stylistic analysis of the famous text of S. Irenaeus: 1. The hanc enim ecclesiam is the Church of Rome, which is mentioned immediately before (3,3,2a). This is demanded a) by the deictic reference normally inherent in hic as adjective to the object last named, and b) by the explanatory significance of enim. 2. Necesse est expresses the obligation arising from the nature of things; in this case, from the constitution of the Church. Its subject in omnis Ecclesia, where omnis has both its collective and its distributive value: i. e. all the local Churches together and every one in particular. The expression necesse est convenire makes of the Church of Rome the centre of gravity and the key to unity of the whole Church. 3. The antecedent of the adjectival relative clause in qua etc. is the Church of Rome. This is demanded a) by the immediate context, b) by the text itself, c) by the function of the phrase hoc... fideles, d) by the necessity of avoiding a tautology, and e) by the stylistic devices employed. 4. The phrase ab his qui etc. is comparative in significance. 5. The whole period is built up in accordance with the rules of rhythmic prose as regards a) the beginning, b) the end of each member and phrase, and c) the number of syllables. Its stylistic structure is made up of two members: I) Ad hanc... fileles, and II) In qua... traditio. Each member is divided into four phrases. 6. Syntactically, they are both members of a single period: stylistically, they have their own substantive character and independence. This is shown a) by the beginning of each member; b) by the total parallelism in the structure of the final phrases, with the adjectival relative clause between the demonstrative adjective (eos, ea) and the antecedent (fideles, traditio); c) by the symmetrical parallelism of the two members, so that all their phrases can be superimposed; d) by the identical alternation of accented and non-accented syllables in the final clausulae, absent at the end of the six remaining phrases; and e) by the equality or quasi-equality of syllables (isocratic school) of the first member, not to be found in the second (demosthenic school). All this being so, one of the two members cannot depend upon an element present only in the other; that is to say, the relative in qua has as its antecedent, not omnis Ecclesia in 3,3,2b, but Romae Ecclesia in 3,3,2a, through the intermediary of hanc Ecclesiam in 3,3,2b. 7. Here, then, is the translation of the passage according to the syntactico-stylistic requirements and the genius of the Spanish language: For with this Church (of Rome), on account of its supreme principality, all the Church must concur, that is, the faithful from (on) every side. It has always conserved the apostolic tradition better than the (faithful, Churches) on every side. In a second article, entitled The 'Principalitas' and the 'Principatus' of the Episcopal See of Rome and its Bishop, I shall sketch the semantic field of principalitas, literally translated here by 'principality', and its theological result (the Primacy of the Pope).

The Category of Testimony as an Axis of Fundamental Ecclesiology: The Credibility of the Church in the Work of Salvador Pié-Ninot

The article presents the fundamental ecclesiology of the contemporary Catholic theologian Salvador Pie-Ninot (*1941). The text shows the way in which he solves the question of the credibility of the Church and the attitudes of private Christianity with its negative attitude towards the Church (believing without belonging). Pie-Ninot underlines that the credibility of the Church is dependent on revelation and that the character of faith is ecclesial. He interconnects the last two councils: the concept of the Church, whose divine character is approachable by man (via empirica, the way of experience) as it is taught by the First Vatican Council, with the ecclesial stances of the Second Vatican Council, which reduces the emphasis on the attributes of the Church in favour of revelation, the person of Jesus Christ and a personal relationship to him. Pie-Ninot then offers the way of testimony, which includes the outer (for example, apostolic tradition) and inner form of churchly reality (personal life according to the demands of the Gospel) and perceives the Church as a privileged space of God’s revelation and salvation.

Prayer and Missionary Movement Beyond the Self

Prayer and Missionary Movement Beyond the Self John G. Flett (bio) INTRODUCTION1 This essay considers the problem and possibility of a mission spirituality. A significant tradition of mission spirituality exists amongst Catholic missionary orders, and Protestant contributions are by no means absent.2 However, in the main, these discussions focus on the link between spirituality and the particular missionary vocation—the spirituality serves this vocation. This article argues in a different direction. The missionary calling in question relates not to a separate vocation; it describes the Christian life as such. If we understand the Christian God to be missionary, as is the common ecumenical position (Ad Gentes §2), a corresponding missionary calling belongs to the being of a Christian. We find our identity in Jesus Christ as we, impelled by the Spirit, move beyond our closed histories and into the history of his mission to the world. The term "mission" is, of course, a contentious one within Western theological discourse. The rejection of a colonial past has included a related tendency to conceive mission not first as an external movement, but as an animus internal to the church. Mission, by this definition, becomes the witness of a community which builds itself up according to its spiritual practices and rhythms. Any externality, any movement of the church into the world, though not precluded, becomes contingent upon this internal dynamic. While a number of positive theological reasons might underlie this interpretive direction, one in particular stands out: we attempt to avoid the problem of missionary colonization by focusing on the spiritual life defined in relation to the church and its practices. There is, however, a counter argument to be made. Much mission theology of the latter half of the 20th century located the problem of missionary imperialism within Western ecclesiologies.3 That is, ecclesiologies which understood mission to be an external and secondary endeavor promoted a colonial mission strategy: mission replicated, in other places, those practices, rituals, and institutions deemed necessary to a proper spiritual witness "at home." Consolidating missionary witness within the church, in other words, produced an external mission method termed colonization. [End Page 246] To be sure, the logic is counterintuitive and counters much ecumenical discussion concerning the nature of the church, but it underlines a particular theological assumption: the prioritizing of worship and a corresponding spiritual life as essential over missionary movement as secondary and unessential. To address the problems related to this more or less firm binary, the following looks to the turning outward of the Christian spiritual life, and to develop better links between this life and its underlying missionary calling. This will be accomplished by using Karl Barth's treatment of invocation as the key act of obedience of the Christian. This understanding of prayer relates to his understanding of the active life and so to the issue of divine/human agency. Finally, the person of the Spirit and the spiritual life are explored. Throughout, prayer as the invocation of God moves the Christian and the Christian community beyond its closed history and toward the witness of the reconciliation of God found in Jesus Christ. THE PROBLEM OF PRIORITIZING OF WORSHIP OVER MISSIONARY MOVEMENT To develop this link between prayer and mission spirituality, it is first necessary to consider the relative ordering of Christian life and spirituality, with its rhythms and practices, over and above that of missionary movement. This ordering is especially evident when considering contemporary ecumenical accounts of the church and its witness. The logic begins with a notion of mission linked to the church's apostolicity and with an affirmation of the Christian community as the primary witness to the Kingdom of God. Grounded in the apostolic tradition, this community is constituted by a range of practices and led in a way derived from and reflective of the gospel. So defined, the processes of Christian formation and sanctification take center stage, and witness is the natural overflow of this proper inward action of upbuilding the Christian koinonia. Witness emerges as the consequence of a sustained process of enculturation into a Christian culture built up from a specific set of practices, symbols, institutions, and rituals, of a "prolonged catechesis" into these institutions...

Papieska elekcja i posługa w dokumentach soboru we Florencji

Artykuł ma na celu odpowiedzieć na pytanie, w jaki sposób sobór florencki zdefiniował wybór papieża, jego kompetencje i znaczenie przewodnictwa Kościołowi oraz jak papieska funkcja wpłynęła na przezwyciężenie koncyliaryzmu. Sobór pokazał przewodnią rolę papieża nad Kościołem powszechnym i określił konkretne zadania i priorytety biskupa Rzymu oraz procedury jego wyboru. W przypadku wakatu w Stolicy Apostolskiej, który powstałby w trakcie obrad soborowych, wybór nowego biskupa Rzymu miał mieć miejsce tam, gdzie obradują ojcowie. Przed wejściem na konklawe elektorzy mieli złożyć przysięgę Bogu i Kościołowi. Papież jest pierwszym i najwyższym pasterzem owczarni Chrystusa i dlatego musi być osobą zatroskaną o zbawienie wszystkich dusz i o pożytek dla całego świata chrześcijańskiego. Biskup Rzymu ma zdecydowanie wyznawać i zachować wiarę katolicką, według tradycji apostolskiej, soborów powszechnych i świętych ojców. Papież musi być świadomy swojej funkcji i gotowy do największych poświęceń w służbie Bogu i wiernym. Ma także dbać o prowadzenie i kierowanie na drogę zbawienia duchowieństwa i ludu rzymskiego oraz musi naprawiać i usuwać wszystko, co może być skażone symonią lub konkubinatem. Papież nie może kierować się więzami pokrewieństwa, ma być dostępny dla wiernych.

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”.

Dating the Apocalypse to John, revisited

Slater argues that the dating of John’s Apocalypse has depended on the external witness of Irenaeus, writing over a century later. He begins with the internal evidence and arrives at a date between 68 and 70 CE. For example, he looks at the question of who is or is not an apostle in Rev 2:2. He argues that no one in the 90s was disputing who the apostles were. Rather, the debate was who carried on the apostolic tradition. Furthermore, he argues that this earlier date also helps to understand better some debates within early Christianity.

사도전승 아나포라에 대한 비평적 고찰

전통적으로 사도전승은 속사도시대의 로마 교부 히폴리투스의 저서로 초기교회 성만찬 예전의 원형을 담고 있는 것으로 인식되어 왔다. 그 결과 구교와 신교의 예배서들은 사도전승 성만찬의 형식과 아나포라를 차용하면서 각각의 예전이 초기교회의 전통과 사도적 정통성을 계승하고 있다고 믿어 왔다. 그러나 최근 고대 기독교 문헌들에 대한 역사 비평적 연구들이 활발히 전개되면서, 사도전승과 로마 교부 히폴리투스와의 연관성에 대해서도 재평가가 이루어지고 있다. 그리고 이러한 연구 결과들은 사도전승 아나포라의 히폴리투스 저작설에 대해 심각한 의문을 제기한다.BR 본 논문의 목적은 사도전승 아나포라에 대한 비평적 고찰을 통해 사도전승에 대한 전통적 관점을 새롭게 하고 초기교회의 성만찬 전통을 바르게 이해함으로써, 오늘의 교회로 하여금 성만찬 갱신을 위한 보다 객관적이고 학문적인 준거를 갖도록 하려는 데 있다. 이에 본 논문은 먼저 사도전승에 대한 기존의 전통적 주장들은 무엇이었는지를 살펴볼 것이다. 그런 후, 역사 비평적 관점에서 사도전승 아나포라에 대한 분석을 통해 그 안에 담고 있는 전승층의 다양성과 지역적 혼재성이 상존하고 있음을 밝히려 한다. 끝으로 본 논문은 사도전승 아나포라가 지닌 가치에 대한 재평가를 시도할 것이다.

Priestly Celibacy: Theological Foundations by Gary Selin

Reviewed by: Priestly Celibacy: Theological Foundations by Gary Selin Sara Butler M.S.B.T. Priestly Celibacy: Theological Foundations. By Gary Selin. Washington, D.C.: The Catholic University of America Press, 2016. Pp. xxi + 210. $29.95 (paper). ISBN: 978-0-8132-2841-9. Is the “law of celibacy” only an ecclesiastical tradition, or might it also be an apostolic tradition? Does this long-standing discipline chiefly serve a practical purpose, or does it have theological roots attached to the nature of the priesthood? Do the theological arguments advanced to support it depend on flawed and obsolete theories, or has there been a doctrinal development that supplies a positive and convincing rationale? Is the celibate vocation of secular priests the same as or different from the vocation to chastity in the consecrated life? In Priestly Celibacy: Theological Foundations, Fr. Gary Selin addresses these questions and opts for the second alternative in each instance. He presents the case for “continence-celibacy” as an apostolic tradition whose theological roots reveal it to be profoundly suitable to the nature of the priesthood, above all to the episcopate. He shows how the Second Vatican Council’s theological arguments concerning the Christological, ecclesiological, and eschatological dimensions of priestly celibacy have been developed into a solid, positive rationale. Given this new context, he is able to discover how celibacy, as a charism, is integral, though not essential, to the priesthood, and how it is ordered, not only to personal asceticism, but also to priestly ministry and in particular to the Eucharistic sacrifice. Selin successfully establishes his thesis that the reasons for observing priestly celibacy are doctrinal and not merely pragmatic or disciplinary. He documents a development that shifts attention from the doctrinal reasons given in the past—ritual purity and the superiority of consecrated celibacy to the married state—to those that highlight the imitation of Christ’s own celibate condition, the newness of his priesthood, and his role as the Bridegroom who sacrifices his life for the Church. This project is in some ways related to the task of defending the Church’s practice of reserving priestly ordination to men. It requires retracing the history of the tradition with the [End Page 605] help of contemporary scholarship, evaluating inadequate and incomplete explanations, and formulating theological arguments of fittingness that are fully evangelical and supported by the analogy of faith. In treating the biblical foundations of priestly celibacy, Selin distinguishes texts that portray virginity or celibacy as a Christian ideal for everyone (Matt 19:11–12; 1 Cor 7:25–40; and Matt 22:30–32) from those that seem to require continence of the Church’s ministers—bishops (1 Tim 3:2), presbyters (Titus 1:6), and deacons (1 Tim 3:12). He draws on Ignace de la Potterie’s theory that “man (or husband) of one wife” in the Pastoral Letters is a technical expression referring to the early Church’s practice of ordaining mature married men with the expectation that they would thereafter be bound by perfect and perpetual continence. The scholarly study of “continencecelibacy” in the patristic era (e.g., the work of Christian Cochini, Alfons Stickler, Stefan Heid, and Roman Cholij—building on the earlier thesis of Gustav Bickell) favors this interpretation and offers new grounds for discovering the antiquity, and possible apostolic authority, of clerical celibacy. A growing consensus has gradually replaced the view that the Church imposed the discipline of celibacy on the clergy at a much later date. Selin’s summary of the historical evidence will help make the origins of the practice better known, and it corrects the impression that the argument from ritual purity is indebted to non-Christian influence. Selin gives a brief account of the subsequent history and theology of celibacy in the Latin Church, leading up to the Funk-Bickell debate and the seminal work of other nineteenth-century scholars such as Johann Adam Möhler, Blessed John Henry Newman, and Matthias Scheeben. He points out, however, that the reasons given to justify clerical celibacy in the early twentieth century were often merely pragmatic (e.g., freedom from distractions and worldly concerns), or defensive and apparently negative (ritual purity, superiority to...

The Oxford Movement in Practice: The Tractarian Parochial World from the 1830s to the 1870s by George Herring

Reviewed by: The Oxford Movement in Practice: The Tractarian Parochial World from the 1830s to the 1870s by George Herring DR. Dan Handschy (bio) The Oxford Movement in Practice: The Tractarian Parochial World from the 1830s to the 1870s. By George Herring. Oxford: Oxford University Press, 2016. Pages: xii + 368; includes extensive appendix of Tractarian clergy with education, curacy, and incumbency. Cloth, $120. ISBN 9780198769330. In his preface, Herring suggests that the reader might well ask about the wisdom of another book about the Oxford Movement. He gives two reasons for the publication of this work. First, he claims, most publications so far have focused on theory at the expense of practice; we know what the leaders of the movement thought, but we know less about how they and those influenced by them put those ideas into practice in the real world of parochial ministry. Second, many histories of the Oxford Movement perpetuate the mythology (most obvious in R. W. Church's Twelve Years) that the Movement ended with Newman's conversion to the Roman Catholic Church. Herring sets out to correct both deficiencies as he sees them in Oxford Movement scholarship. In order to investigate how clergy put the teachings of the Oxford Movement into practice in parochial settings, Herring first faces the problem of defining the Movement in practical terms. He begins with a list of core doctrines taken from Peter Nockles: "the apostolical succession, divine-right episcopacy, the authority of the Church as the keeper of Holy Writ, the priesthood and the ministerial commission, apostolic tradition and a Catholic consent of the fathers as interpretative of Scripture according to the rule of St Vincent of Lerins, the real presence in the Eucharist, the Eucharistic sacrifice, baptismal regeneration, the power of the keys." In terms of practice, Nockles identified "the necessity of fasting, frequent communion, observance of saints days and festivals, almsgiving and celibacy."1 Herring looks for evidence of these doctrines and practices in parochial manuals or handbooks written by second-generation leaders as evidence of Tractarian influence. He also identifies the use of reserve and economy in the teaching of the incumbent as a mark of Tractarian influence and practice as particularly important in the parochial setting. [End Page 86] Herring then sets out to identify clergy and parishes that came under Tractarian influence. He does this by looking at a cleric's education, his curacy, and the likelihood that he is under the influence of a mentor of Tractarian leanings. He uses The Clergy List, Crockford's Clerical Directory and alumni lists from the colleges of Oxford and Cambridge where a student might have encountered Tractarian influence. He claims to identify 958 clergy influenced by the Oxford Movement. These he lists in an appendix that runs to just over a hundred pages. In tracing out the impact such clergy had on their parishes, however, he necessarily confines himself to very few of these 958 clergy, relying most heavily upon William Butler in Wantage, W.J.E. Bennett, John Mason Neale, George Anthony Dennison, the clergy of the Church of St. Saviour, Leeds, and a few others. The long appendix, the bar graphs, charts, and maps of parishes have an almost apologetic feel. Having identified a set of clergy influenced by the Oxford Movement, Herring then sets out to discover their distinctive practices under neat headings. In successive chapters, he investigates the doctrine of ministerial priesthood put in practice, the inculcation of reverence in Prayer Book worship, the restoration of Church fabric and ceremonial, the improvement of music and congregational singing, the emphasis on the sacraments (especially the eucharist), and the introduction of confession in the parishes. In the chapter on church fabric, Herring records the efforts of Tractarian clergy to restore the dignity of the altar and choir (the chancel coming under the direct authority of the incumbent) and the removal of box pews. Here, Tractarians made their theology of the Church particularly evident. The removal of pews broke down the social stratification so evident in the parishes, and portrayed the Church as the people of God at prayer for the world. Herring adduces some of his most convincing statistics in his chapter on sacraments...

Initiation and the Ritual Purification from Sin: Between Qumran and the Apostolic Tradition

Second Temple Judaism witnessed the rise of a new approach to sin impurity. While in the Hebrew Bible sin impurity was associated with improper actions, and there was no formula to dissipate it, this form of impurity underwent a process of reification during the Second Temple period and was consequently identified with specific objects and people, such as idols, gentiles and “outsiders” in general. Consequently, the distinction between moral and ritual impurity was blurred, and practices for the disposal of bodily impurity were gradually applied to carriers of sin impurity. Arguably, both Qumran sectarians and Christians shared this Second Temple tendency, and it shaped their common ritual language. In this article, I examine the gradual development of initiation as a locus of purification from sin impurity in various Qumran texts and in the Christian Apostolic Tradition. The two corpora share the challenge of expelling the impure presence of sin through concrete ritual patterns of bodily purification. Although they seem to differ in their choice of ritual resources, in both cases the principles of gradual bodily purification merge with the language of exorcism to create a separate purification procedure in addition to the initial rite of initiation.

Service and Advocacy: Matters of Faith?

Service and Advocacy: Matters of Faith?