Search

The proposed theme concerning ecumenical dialogue and more specifically the dialogue between churches and Christian denominations (interconfessional) is broad, interdisciplinary and very complex to study in its specificities. The text presented examines some peculiar aspects of this important dialogue between the Church and humanity - built on some of the most important evangelical decrees and recommendations given to us personally by our Lord and Savior Jesus Christ – to be all one single Body, the body of the Church. [ABSTRACT FROM AUTHOR]

Marriage is an institution known for both its virtues and challenges. This study examines marriage not merely as a sociological or theological construct but as a lens to explore the profound philosophical problems of intersubjectivity and interpersonality. By examining both the relational and sacramental dimensions of marriage, we gain insights into how two distinct individuals can form a deep, enduring bond that transcends individual isolation, thus offering a model for understanding both intersubjectivity and interpersonality. The unique perspective offered by Christian theology, which regards marriage as a sacrament, entails a fundamental and irreversible transformation in the individuals involved. This provides a unique venue to address intersubjectivity and interpersonality using unconventional sources and analysis. The objective is not to advocate for Catholic doctrine or any specific religious perspective but to deploy the sacramental understanding of matrimony and its conceptual framework to address these intertwined philosophical issues. [ABSTRACT FROM AUTHOR]

The article presents the discussion on Thomas Aquinas's assertion that the spiritual common good of the Church is contained in the Eucharist, exploring its profound theological implications. Topics include relationship between the common good and the Eucharist, the comparison of the Eucharist to other sacraments like marriage; and the three aspects of the common good: communicability, hierarchy of final causes, and community.

Recent empirical research in the sociology of religion poses great challenges for the churches in Germany: being rooted in a transcendent realm as a presupposition of their socially highly valued commitment is meaningless for more and more people. But what can this mean for the pastoral understanding of a Church whose self-image as a 'sacrament' conceives of the horizontal and transcendent dimensions as inseparable and connected? Against this background, the present essay aims to provide a narrative approach to pastoral care that takes seriously the basic narrative structure of the human being as a premise for pastoral care and can thus be further developed on the basis of various contemporary narrative theories and with the help of the theology of the Second Vatican Council. [ABSTRACT FROM AUTHOR]

This article explores the concept of sacramentality in Christianity, focusing on Christ, the Church, and the seven sacraments. It discusses the Church as a sacrament in a derived sense, dependent on Christ as the primary sacrament of the divine life. The article delves into the Trinitarian mystery as the foundation of sacramentality and the role of the seven sacraments in constituting the Church. It emphasizes the importance of understanding the depths of these mysteries through a close examination of the Gospels. The text also discusses the role of the Church in the communication of divine life and the encounter between the holiness of the Church and individual lives. It explores the sacraments, particularly Baptism, Confirmation, and Orders, and their role in the Christian faith. The text highlights the significance of the sacraments in the Church and their power to communicate divine grace. It concludes by discussing the concept of sacramental grace and its connection to the seven sacraments of the Catholic Church. The text emphasizes the importance of the Eucharist as the sacrament of unity and the source of eternal life. It also discusses the relationship between sacramental characters and grace. The article was written by Charles Journet and Aaron D. Henderson in 1974. [Extracted from the article]

As is well known, for Thomas Aquinas the baptismal character is an instrumental power. This means that it belongs to a type of realities that he calls intentiones, immaterial entities with an esse intentionale. The article begins with an analysis of the properties and types of intentional realities. It then focuses on the baptismal character as the intentional presence of divine power in the baptised. Finally, it addresses the question of the permanence of the baptismal character as the constitution of the intellect of the baptised in the form of an instrument, and the inchoate presence of the divine virtue. [ABSTRACT FROM AUTHOR]

Ezra-Nehemiah is found in three distinct positions in Old Testament canons. In the Greek canonical tradition, Ezra-Nehemiah comes after Chronicles in the ordering of the Historical Books. The common idea that their duplicate passages (2 Chron 36:22-23 [= Ezra 1:1-3a]) are designed to ease the transition between the books ignores the key role the verses play in each book. Putting Ezra-Nehemiah at the end of the Tanak gives it special prominence. One feature that makes this canonical setting appropriate is the review of Old Testament history provided by the prayer in Nehemiah 9. When Chronicles follows rather than precedes Ezra-Nehemiah (as it does in most Hebrew Bibles, in which Chronicles is in last position) this order makes it less likely that the books will be read simply as stages in the same story. This order helps to protect their individuality, for there are, in fact, several significant theological differences between the books. All three positions occupied by Ezra-Nehemiah make sense, and one location is not better than the others. [ABSTRACT FROM AUTHOR]

El Manual del cristiano, un enigmático texto doctrinal en náhuatl enfocado en el sacramento del matrimonio, se vislumbró por primera vez en 1877 en cuatro folios desarticulados resguardados actualmente en la Biblioteca Nacional de Francia (ms. mexicano 402) que fueron atribuidos inicialmente a Bernardino de Sahagún. Aquellos fragmentos formaban parte de una obra más extensa cuyo significado cobró sentido con el 'Tractatulli de matrimonio' en el manuscrito 35-22 de la Biblioteca Capitular de Toledo. Nuestra edición y traducción, primera de este Breve tratado sobre el matrimonio, nos condujo al hallazgo de un texto más amplio en la Universidad Autónoma de San Luis Potosí (ms. 252.2) en el que se encuentran citas textuales del Manual parisino. El análisis de las sucesivas reelaboraciones, desde la versión toledana primigenia hasta la recreación de fines del siglo XVI, arroja luz sobre ciertos textos que se convirtieron en canónicos para la Iglesia Indiana y dieron pie a nuevas obras. Sin descartar que la versión originaria presente visos de la pluma de Sahagún, la de San Luis Potosí permite reconocer la autoría de un polímata mesoamericano. La forma en que evolucionaron estos textos ayudará a comprender el desarrollo de evangelización nativa en la América Latina colonial. [ABSTRACT FROM AUTHOR]

There is debate about whether the Corpus Dionysiacum consists of two parts or offers a coherent position. One group of scholars presents a divisionist position, distinguishing one group of treatises dominated by the idea of hierarchical mediation from a second concentrating on the idea of individual and mystical knowledge of God. The second scholarly interpretation supports a holistic view and underlines the unity of the Corpus. I argue that the Corpus is a unity fraught with tension. Dionysius presents, I argue, a comprehensive view of human beings and their place in the world that offers different—and maybe at times competing—paths to understanding and to the ascent to the divine. The mystical, metaphysical, and meditative path and the sacramental path are not merely parallel ways, one for monks and the other for the bishops and laity. They are connected through the communal theological work presented in the fiction of a theological correspondence between the author and various members of the hierarchy. [ABSTRACT FROM AUTHOR]

In public worships of the middle ages the communicative structures come into closer consideration when a ritual act is of relevance to the theology of the sacraments or to juridical implications. In these cases the spoken language seems to be of eminent importance, because the ritual initializes, strengthens or blesses (or cancels) a canonical status. Both a sacral language and a metaphorical text can create misunderstandings or errors. So interests and intentions have to be investigated in an examination or in the form of a dialogue, when 'Amen' as a simply answer is not sufficient. The dialogue during the ritual of baptism here is used as an example. [ABSTRACT FROM AUTHOR]

Confirmation, one of the seven sacraments in Lombard's schedule, was retained by the English Reformers, but not as a sacrament and without any distinctive quasi-sacramental grace attributed to it. It became a ceremony to complete the catechizing process for children who, having been baptized as infants, were at the age of discretion now to come to holy communion. The reformers thought that a post-baptismal laying on of hands had been practised from apostolic times, and so commended the ceremony for their church practice. This requirement enabled later generations, such as Gregory Dix, to bid up its significance, teaching that confirmation completes baptism, and thus that water-baptism is of itself incomplete. The underlying premise has been that from the apostles onwards a requisite second initiatory ceremony invariably followed baptism. Both Bible and early church history contradict this thesis, not least the eight post-apostolic authors of the first two centuries who mention baptism. All eight testify to the use of water without any further ceremony. Thus, any insistence upon a two-stage sacramental initiation today lacks historical foundations; Anglicans ought to review residual texts and practices which reflect such a pattern. [ABSTRACT FROM AUTHOR]

In the fifteenth‐century Play of the Sacrament, a group of Jewish men torture a consecrated wafer, seeking to prove or disprove the Real Presence. The play juxtaposes their misguided empiricism, rooted in stereotypes about the literalism of Jewish reading, with an experimentalist hermeneutics that recognizes that knowledge of the material world requires the intellectual cognition of imperceptible operations. This hermeneutics, associated with later scientific inquiry, emerges from a broader scholastic project that approached transubstantiation with the tools of natural philosophy. The essay considers, in turn, how the play leverages theatrical devices to prompt its audience to grapple with the physical impossibilities of eucharistic change. It encourages the spectating Christians, like literal‐minded Jews, to long for spectacular theatrical effects that will furnish empirical proof of transubstantiation. However, the artificiality or absence of these effects ultimately signals that eucharistic change is not an observable phenomenon that can be confirmed with the senses. [ABSTRACT FROM AUTHOR]

This essay explores the less examined facets of communion and sacramentality within the church, emphasizing the dynamic nature of the church as continually 'in-becoming'. It applies the concept of 'negative work' to approach dynamics of difference, disruption, and transformation, spotlighting the church as an evolving entity in a continuous state of 'becoming'. The essay reevaluates sacramentality, shifting from establishing unity to emphasizing the mysterious and uncontrollable. By employing 'negative work', and analysing its implications for the understanding of sacramentality and communion, it explores a church as oriented towards transformation and 'negative' participation. [ABSTRACT FROM AUTHOR]

'Missional' accounts of ecclesiology, developed in the light of the theology of missio Dei since the 1950s, include some that carry a sacramental emphasis, treating the dominical sacraments as primary for the church's being and also recognized continuity in the ordering of ministry as integral to this sacramental identity. Nonetheless, continuing tensions are evident in the literature on missional ecclesiology and in controversies around church policy and practice. One factor here is an underlying contrast between an approach that locates the church's participation in the missio Dei in its action towards the world and another that puts the weight instead on its sustaining a distinctive form of being-in-relationship. Treating the relation between gospel, communication and communion as the critical theological framework for articulating the church's participation in the missio Dei , the article proposes that this can support an ecclesiology that, constructively addressing this contrast, is both thoroughly missional and deeply sacramental. [ABSTRACT FROM AUTHOR]

Guy de Brès collected biblical and patristic quotations in the chapter on confession to God in his first work, Le baston de la foy chrestienne , to demonstrate that confession to priests was not supported by the Church Fathers or the Bible. This essay examines de Brès' intention in using various quotations in the chapter by comparing his usage of quotations with the original text and with his colleagues' use of them. The paper also discusses the revisions made by the reformer and what his intentions were there. In particular, de Brès placed the chapter on confession between the chapters on baptism and the Lord's Supper, leading readers to consider what confession is within the context of the doctrine of the sacraments. Furthermore, this essay shows that he implied that we must be reconciled with each other before the celebration of the Lord's Supper, suggesting a public confession, which later became part of the Dutch Reformed tradition. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of KUL Journal of Legal Studies / Studia Prawnicze KUL is the property of John Paul II Catholic University of Lubin / Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This discussion of the fourth-century commentary of Marius Victorinus on Paul's epistle to the Galatians serves as a critical witness to late ancient understanding of Paul's self-identification with the stigmata of Christ (of Gal 6:17), as the marks of his humiliating death on the cross. Echoing Paul on "being crucified with Christ", Victorinus exhorted Christians to follow that example in suffering for their faith, warning them that suffering is inevitable. The present textual study uses linguistic, grammatical, rhetorical, and socio-historical analysis, particularly on the key terms, stigmata and mysterium. It concludes that Victorinus associated these terms to give meaning to trauma and suffering for Christians. The term mysterium in Victorinus' work is closely associated with central aspects of Christ's life and work, especially his crucifixion and death. While rejecting the "history of religions" school of thought on Christian liturgy borrowing from mystery religions, this study concludes that Victorinus' use of the term mysterium reflects a move in fourth century Christianity to adapt language of the mysteries for the sacraments; more particularly, baptism is understood as a symbolic re-enactment of Christ's crucifixion, death and resurrection. Such an approach enhances the meaning of suffering in terms of service to Christ, for in baptism Christians share not only in Christ's death, as suffering "with Christ", but also in his resurrection, as victory over sin, suffering and death. [ABSTRACT FROM AUTHOR]

Building on the philosophical groundwork regarding experience, this article examines the meaning of Christian experience from a Catholic perspective. Christian experience of God is here understood as a graced act through which a person becomes affectively aware of the meaning of the event of Christ and of the encounter with him. As participation in the divine life that Christ makes available through the Holy Spirit, Christian experience is also the gradual entering into the mystery of Christ and his mission to glorify the Father by means of the Spirit of both. After examining the biblical terminology for ‘experience’, the entry approaches the meaning of Christian experience by discussing some foundational experiences of God as portrayed in scripture and offers a synthetic account of what could be considered the basic structure of Christian experience. The entry deepens this account in three steps: it first presents the knowledge of God that is available to the transformed human sensorium, the so-called ‘spiritual senses’; it then examines the dynamic aspect of Christian experience through an account of ‘mystical life’ within which basic criteria for assessing ‘mystical experiences’ are offered; finally, it elucidates the knowledge of God available to the baptized within the school of charity one is called to live – the church, the family, and the religious community. The article concludes by describing the reasons for the positive appreciation of experience in the Roman Catholic Church that took place in the last century and presenting some of the most significant theological reflections on it.

In 1264 in the town of Orvieto, St. Thomas Aquinas composed the Lauda Sion as the Mass sequence for Pope Urban IV's new universal solemnity of the Body and Blood of our Lord Jesus Christ, the feast of Corpus Christi. The present paper will consider this text of St. Thomas's liturgical sequence in relation to the eucharistic theology that he teaches in the Summa Theologiae. Just as, according to the Dionysian Aquinas, the Psalms contain all the doctrines revealed in the rest of scripture but transposed into the highest literary genre of praise, so the Lauda Sion contains all the essential eucharistic doctrines of the Summa Theologiae , now set in that same laudatory genre as the Psalter. The paper is divided into ten sections, corresponding to the questions in St. Thomas's treatment of the Holy Eucharist in the Tertia Pars. Proceeding one topic at a time, this paper will show how the Lauda Sion serves as a doxological compendium of St. Thomas Aquinas's whole eucharistic theology. [ABSTRACT FROM AUTHOR]

Into the debates about Christ's two natures, divine and human, and how they relate, Martin Luther threw his extended interpretation of the communicatio idiomatum, the communication of the person Christ's attributes. Luther's Christology is incarnational and it is fundamental to him that God can and will be known only as a human being (homo/Mensch), yet Christ's real presence is presented three dimensionally and in bodily intersectionality. Luther's complex understanding of Christ as really human and the Word incarnate is reflected in his intense work with the sacraments as well as with semantics and the art of translation. Luther aims at an inclusive Christology, sacramentology, and language. Hence Christ is human, not male; sacraments are seen as direct exchange between God and humans in the body of Christ; and ministry is reconfigured as a human function of preaching the Word (ministerium verbi), not a substitute representing divine sacredness. [ABSTRACT FROM AUTHOR]

This paper aims to show a way of approximating between liturgical studies and sacramental theology, trying to undo a too formal separation between the two sciences. The paramount cause is to be found at the request of Sacrosanctum Concilium, starting from the link between the two to achieve a greater and more fruitful participation of those faithful to the sacraments. In the words of Card. Ratzinger, this request has not been fully met. The dichotomy and relationship between the notions of theoria and praxis in both sciences are presented as the need for a solid foundation or philosophical frame of reference with a metaphysical or realistic background, attending to the problems raised by the International Theological Commission in the document on "The Reciprocity between Faith and Sacraments in the Sacramental Economy" (1999). The pathway is open, some solutions are proposed, and an attempt is made to show the importance of this subject for the understanding of man himself and his Christian life. [ABSTRACT FROM AUTHOR]

Investigating the later stages of life, this study aims to outline a specific personal context shaped during this phase, approached from various perspectives: theological, medical, psychological, and social, each highlighting distinct challenges. Theologically, the focus is on the afterlife and preparation for meeting the Righteous Judge. Medically, the emphasis is on health deterioration, culminating in the cessation of bodily existence. Psychologically, the study mentions the decline in cognitive functions, anxiety, and depression. Social aspects include isolation, marginalization, adaptation to change, and the loss of loved ones. Considering the impact of these factors on human life, this research examines to what extent the Sacrament of Communion, from an Orthodox perspective, offers answers to all these challenges. Based on a qualitative research method (content/thematic analysis) of liturgical texts using MAXQDA software, the study focuses on the prayers preceding and following this Sacrament. It highlights the complex nature of the Sacrament of Communion, its multiple faces, and its extended benefits, as well as the risks of partaking without proper preparation. The results provide arguments for the significance the Orthodox Church grants to the mystical union between man and God in the Sacrament of Communion, also emphasizing the importance of an authentic spiritual life. [ABSTRACT FROM AUTHOR]

This article analyzes how the philosopher Alain Badiou describes a process invented by Lacan, la passe , the pass—a procedure for deciding whether or not to admit to his student analysands about to complete their analysis. By deconstructing Badiou's text, the author shows how the philosopher ascribes a sacramental presupposition to the pass, understood as a Catholic sacrament or mystical mystery. The author criticises a kind of dogmatic worship of psychoanalysis into which many philosophers fall, and shows how this uncritical belief in the sacramental effectiveness of psychoanalysis—and the cult of Freud's work as a Revelation—fails to help psychoanalysis to improve in any way, but rather shuts it down in a narcissistic self-satisfaction. Instead, psychoanalysis lives of its own deconstruction. [ABSTRACT FROM AUTHOR]

This document is a collection of book reviews from the journal "Reviews in Religion & Theology." The first review discusses the issue of loneliness and suggests that church leaders can address it by fostering belonging and creating a culture of inclusivity. The second review focuses on a book called "Putting On Christ: Augustine's Early Theology of Salvation and the Sacraments," which explores Augustine's understanding of salvation and the sacraments. The reviewer praises the book for its in-depth analysis and argues that it provides valuable insights into Augustine's development as a thinker. The third review discusses a book called "Paul, Then and Now," which is a collection of essays by Matthew Novenson. The reviewer highlights the book's unified project of exploring the significance of Paul's writings and praises its accessibility. [Extracted from the article]

This article is written by a descendant of enslaved Africans and explores the theological significance of Black bodies. Black bodies have been commodified, controlled and coerced by White hegemony, often lacking agency and self-determination. Using personal experience and contextual analysis, this article, drawing on Black theology inspired reflections, argues that we need to rethink how we conceive of Black bodies ethically, if Black lives are to really matter. The rehabilitation of Black bodies is achieved through a theological reappraisal of holiness and sacraments, underpinned by an embodied pneumatology, in which Black bodies are shown to be sacramental and worthy of mattering in a world underpinned by White supremacy. [ABSTRACT FROM AUTHOR]

On the 60th anniversary of the celebration of the Second Vatican Council, we would like to take up again a statement from the constitution Lumen gentium, which was a source of controversy from the moment it was proposed in the schema De Ecclesia during the Council: «The Church is in Christ, like a sacrament, a sign and instrument of intimate union with God and of the unity of the entire humankind» (Lumen gentium, 1). In this article, we want to take up the concept of the Church as a sacrament, which emerged from the conciliar constitution on the Church, as a first step, although the conception of the Church as a sacrament is found in ecclesiology before the Second Vatican Council. Second, we will focus on the reception of this concept and its development after the Council. We will conclude with a third part devoted to its implications for ecumenical dialogue and the difficulties and possibilities for convergence it offers, with particular reference to the document of the Faith and Order Commission: The Church towards a Common Vision (2013). [ABSTRACT FROM AUTHOR]

Celebrating the sacrament of penance or confession restores a state of grace in a person's soul. This is vital for a life of faith to which all human persons are called, but only Roman Catholic believers can experience. Celebrating this sacrament requires a private and confidential conversation between an ordained priest and a baptized person. By reviewing sensory perceptions, we conclude that being in the "same location" is not necessary for two persons to celebrate penance. As the world adjusted to the recent COVID-19 pandemic, using distance technologies facilitated meaningful communications, including therapeutic conversations around mental health. We believe that using visual technologies can also help celebrate the sacrament of penance or confession. We suggest a pastoral adaptation may help bring absolution to persons from various locations seeking forgiveness. We believe our suggestions are ontologically probable and canonically adaptable. [ABSTRACT FROM AUTHOR]

This article explores the influence of St. Ambrose on St. Thomas Aquinas's understanding of the sacraments, particularly the Eucharist. Aquinas cites Ambrose in his writings to support his arguments on the Incarnation, Christ's assumption of human nature, and the mysteries of Christ's life. Ambrose's teachings provide valuable insights and examples that help deepen the understanding of these theological concepts. In relation to the Eucharist, Aquinas frequently cites Ambrose to support the real presence of Christ in the sacrament and emphasizes Ambrose's teachings on the power of God's word in the sacraments. Overall, Ambrose's teachings help Aquinas explain how Christ meets us in the sacraments and highlight the sacraments as a means to encounter the eschatological reality accomplished in Christ. [Extracted from the article]

In the Pentecostal/Catholic dialogues so far, the experience of the Holy Spirit has been noted as a common ground for exchange between Pentecostals and Catholics, but the question of sacraments and sacramentality is mainly seen as a distinctive marker. On the other hand, Pentecostal theology is increasingly showing approaches in which Pentecostal practices of faith are being interpreted as sacramental. These might include speaking in tongues, the altar call, praise and worship music, a Pentecostal worldview in general or even the sacraments in the narrow sense. This article aims to outline the main characteristics of such a Pentecostal theology of sacramentality and to identify possible learning effects for Catholic theology. [ABSTRACT FROM AUTHOR]

Baptism may be called an ecumenical sacrament that unites Christians of different denominations. However, neither the precise ecclesiological implications nor the sacramental-theological interpretations of baptism have been clarified yet. Further research will be needed here in order to make progress in ecumenism as a whole. The present article offers reflections on this from a Catholic perspective. First, a systematic-theological approach to the topic is developed (1.). Then, with reference to Vatican II, the basic Catholic position is reconstructed (2.). Finally, the more recent discussion on the connection between baptism and ecclesiology is addressed (3.). [ABSTRACT FROM AUTHOR]

The Paroisse étudiante de Toulouse is a Catholic student community in the Archdiocese of Toulouse, southern France. It offers various groups and activities to promote faith and community life. The community regularly celebrates worship services and provides housing options for students. Baptism plays an important role in the community, and baptismal candidates are first welcomed into the community before receiving the sacrament. The community and the commitment of volunteers contribute to the stability and continuity of the community. [Extracted from the article]

The essay proposes that attention to spectacle can be revelatory. It asks if theatrical phenomena -- that is, spectacle -- can be a site for revelation within a Catholic-Christian paradigm. According to the theological tradition, spectacles are more often vehicles of deception, distraction, and defilement because spectacles have such power to shape perception. If revelation has a kind of phenomenality, it may operate according to the logic of a sacrament. But we know that sacraments can be experienced (especially by those outside the faith community) as spectacles. I develop the beginnings of a religious phenomenology of spectacle in order to consider "theatrical sacraments": moments on stage that lead to an experience of God. The essay, in turn, uses my notion of the theatrical sacrament to treat the attention paid to a performance as a mode of prayer in response to staged fictions that are (potentially) revelatory of God. [ABSTRACT FROM AUTHOR]

This paper examines the depiction of Jewish and Christian merchants in the medieval English Host miracle play, the Croxton Play of the Sacrament. This play is a critical illustration of religious racialization, effectively demonstrating the perpetuation of anti-Jewish stereotypes and legitimizing violence. Positioned within a broader scholarly debate, particularly in relation to Augustine's doctrine of Jewish witness, the play portrays Jews as allegorical figures that validate Christian theological constructs. This paper delves into the representation and linguistic depiction of Jewish characters in the play, emphasizing their systematic dehumanization and instrumentalization in Christian narratives. A significant focus is placed on the coerced conversion of Jewish characters, which forces them into the archetype of the "Wandering Jew", thereby highlighting motifs of symbolic aggression and unending diaspora. This paper also confronts contemporary scholarly perspectives that view the play as challenging religious boundaries, positing that such interpretations overlook the ingrained racialization and marginalization of Jewish identity during the European Middle Ages. It argues that the play's transient disruption of power dynamics ultimately reinforces prevailing social hierarchies, thereby solidifying deep-seated anti-Jewish sentiments. [ABSTRACT FROM AUTHOR]

The paper's aim is to provide a synthetic and at the same time critical reading of the official theological dialogue, known as the "dialogue of truth", between the Orthodox Church and the Catholic Church. The paper will cover the period from the dialogue's preparation, also known as the "dialogue of charity", to the present day. It will analyse the ecclesiological aspects of this dialogue, focusing on sacraments, church ministries, primacy, synodality, and other related issues such as "Uniatism". The essay will provide an overall evaluation of the dialogue, examining its reception and the need for concrete criteria of unity. Also, the paper will highlight the synodal and sacramental roots of episcopacy and their significance for the unity of the Church. The article will present insights from leading theologians, such as Joseph Ratzinger and John Zizioulas, to better understand the meaning and functions of primacy in the universal Church. [ABSTRACT FROM AUTHOR]

Three facilities for housing delinquent and at-risk youth—Bridewells in England, Beterhuizen in the Netherlands, and the Hospice of St. Michael in Italy—are analyzed as sites for producing and policing middle-class masculinity during the eighteenth century. Three cardinal sins of the Enlightenment "gentlemen" are illustrated: idleness, refusing marriage, and refusing homosocial comrades. The result was a policing of same-sex behavior and placement in the homoerotic underground. [ABSTRACT FROM AUTHOR]

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Teologia w Polsce is the property of Society of Dogmatic Theologians and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)