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Dec 3, 2021 · In the context of the diversity and tensions in contemporary Catholic theology, this article offers a critical commentary on the criteria of Catholic theology outlined in the 2012 report of the International Theological Commission (ITC) Theology Today: Perspectives, Principles, and Criteria (International Theological Commission 2012).1 It does not analyze the report through the lens of a ...
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The Future of New Testament Theology, or, What Should Devout...
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Tradition, the Catholic Church, the general councils, the...
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- The emergence of Catholic Christianity
Christianity is an important world religion that stems from the life, teachings, and death of Jesus. Roman Catholicism is the largest of the three major branches of Christianity. Thus, all Roman Catholics are Christian, but not all Christians are Roman Catholic. Of the estimated 2.3 billion Christians in the world, about 1.3 billion of them are Roman Catholics. Broadly, Roman Catholicism differs from other Christian churches and denominations in its beliefs about the sacraments, the roles of the Bible and tradition, the importance of the Virgin Mary and the saints, and the papacy.
Read more below: Christianity: Contemporary Christianity
Roman Catholic Saints
Learn more about the importance of the saints in the Roman Catholic faith.
Who founded Roman Catholicism?
As a branch of Christianity, Roman Catholicism can be traced to the life and teachings of Jesus Christ in Roman-occupied Jewish Palestine about 30 CE. According to Roman Catholic teaching, each of the sacraments was instituted by Christ himself. Roman Catholicism also holds that Jesus established his disciple St. Peter as the first pope of the nascent church (Matthew 16:18). Centuries of tradition, theological debates, and the wiles of history have shaped Roman Catholicism into what it is today.
At least in an inchoate form, all the elements of catholicity—doctrine, authority, universality—are evident in the New Testament. The Acts of the Apostles begins with a depiction of the demoralized band of the disciples of Jesus in Jerusalem, but by the end of its account of the first decades, the Christian community has developed some nascent criteria for determining the difference between authentic (“apostolic”) and inauthentic teaching and behaviour. It has also moved beyond the geographic borders of Judaism, as the dramatic sentence of the closing chapter announces: “And thus we came to Rome” (Acts 28:14). The later epistles of the New Testament admonish their readers to “guard what has been entrusted to you” (1 Timothy 6:20) and to “contend for the faith that was once for all handed down to the holy ones” (Jude 3), and they speak about the Christian community itself in exalted and even cosmic terms as the church, “which is [Christ’s] body, the fullness of the one who fills all things in every way” (Ephesians 1:23). It is clear even from the New Testament that these catholic features were proclaimed in response to internal challenges as well as external ones; indeed, scholars have concluded that the early church was far more pluralistic from the very beginning than the somewhat idealized portrayal in the New Testament might suggest.
As such challenges continued in the 2nd and 3rd centuries, further development of catholic teaching became necessary. The schema of apostolic authority formulated by the bishop of Lyon, St. Irenaeus (c. 130–c. 200), sets forth systematically the three main sources of authority for catholic Christianity: the Scriptures of the New Testament (alongside the Hebrew Scriptures, or “Old Testament,” which Christians interpret as prophesying the coming of Jesus); the episcopal centres established by the Apostles as the seats of their identifiable successors in the governance of the church (traditionally at Alexandria, Antioch, Jerusalem, and Rome); and the apostolic tradition of normative doctrine as the “rule of faith” and the standard of Christian conduct. Each of the three sources depended on the other two for validation; thus, one could determine which purportedly scriptural writings were genuinely apostolic by appealing to their conformity with acknowledged apostolic tradition and to the usage of the apostolic churches, and so on. This was not a circular argument but an appeal to a single catholic authority of apostolicity, in which the three elements were inseparable. Inevitably, however, there arose conflicts—of doctrine and jurisdiction, of worship and pastoral practice, and of social and political strategy—among the three sources, as well as between equally “apostolic” bishops. When bilateral means of resolving such conflicts proved insufficient, there could be recourse to either the precedent of convoking an apostolic council (Acts 15) or to what Irenaeus had already called “the preeminent authority of this church [of Rome], with which, as a matter of necessity, every church should agree.” Catholicism was on the way to becoming Roman Catholic.
Oct 19, 2019 · Hayes, M.A. and Gearon, L. (1998) Contemporary Catholic Theology: A Reader, Gracewing, pp. 1-. 514. A reader offering a broad insight into Catholic The ology. An indispensable introduction to six ...
- Liam Gearon
Contemporary Roman Catholic Foundational Theology. Francis Schussler Fiorenza. Harvard Divinity School. IW hen I was completing my book on foundational theology, I pre-. sented a paper on the concept of broad reflective equilibrium and foundational theology to a group of colleagues at a conference sponsored by the Association of Theological ...
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Sep 24, 2018 · 6 Gaudium et Spes (“Joy and Hope”) is one of the four constitutions of the Second Vatican Council (1962–1965) and addresses the Catholic Church’s relationship with the world as a whole and has come to be known as an important intervention that has helped to critically reflect on the “signs of the times and of interpreting them in the light of the gospel” (1965, n. 4).
- Arthur David Canales
- 2018
Mar 1, 1999 · Books. Contemporary Catholic Theology: A Reader. Michael A. Hayes, Liam Gearon. A&C Black, Mar 1, 1999 - Religion - 528 pages. The contents of this volume offer the reader a broad insight into Catholic theology. Established as an indispensable introduction to six areas of study: The Old Testament, The New Testament, The Person of Jesus, The ...
Dec 4, 2014 · Categories Common Places. Broadly speaking, Catholic theology in the past twenty years has been characterized by three distinctive tendencies. The first is the decline of influence of the Rahnerianism of the post-Vatican II period. The second is the rise of influence of theologians associated with the Communio movement.
