Gerd-Rainer Horn
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199204496
- eISBN:
- 9780191708145
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204496.001.0001
- Subject:
- Religion, Theology
This book studies the development of a distinct, progressive variant of Catholicism in 20th century Western Europe. This Left Catholicism served to lay the basis for the subsequent events and ...
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This book studies the development of a distinct, progressive variant of Catholicism in 20th century Western Europe. This Left Catholicism served to lay the basis for the subsequent events and evolutions associated with Vatican II. Initially emerging within the boundaries of Catholic Action, fuelled by the growing power and self‐confidence of the Catholic laity, a series of challenges to received wisdom and an array of novel experiments were launched in various corners of Western Europe. The moment of liberation from Nazi occupation and world war in 1944/45 turned out to be the highpoint of the promising paradigm shifts at the center of this book. Concentrating on interrelated developments in theology, Catholic politics and apostolic social action, most concrete examples are drawn from Italian, French, and Belgian national contexts. This book highlights organisations (e.g. the Jeunesse Ouvrière Chrétienne), social movements (e.g. the worker priests) and intellectual trends (e.g. la nouvelle théologie), at the same time that it demonstrates the pivotal contributions of key individuals, such as the theologians Jacques Maritain and Emmanuel Mounier — or millenarian activist priests, such as Don Zeno Saltini or Don Primo Mazzolari, operating in the epicentre of radical post‐liberation Italy, the Emilia‐Romagna. Based on research in more than twenty archives between Leuven and Rome, this study suggests that first‐wave Western European Left Catholicism served as an inspiration — and constituted a prototype — for subsequent Third World Liberation Theology.Less
This book studies the development of a distinct, progressive variant of Catholicism in 20th century Western Europe. This Left Catholicism served to lay the basis for the subsequent events and evolutions associated with Vatican II. Initially emerging within the boundaries of Catholic Action, fuelled by the growing power and self‐confidence of the Catholic laity, a series of challenges to received wisdom and an array of novel experiments were launched in various corners of Western Europe. The moment of liberation from Nazi occupation and world war in 1944/45 turned out to be the highpoint of the promising paradigm shifts at the center of this book. Concentrating on interrelated developments in theology, Catholic politics and apostolic social action, most concrete examples are drawn from Italian, French, and Belgian national contexts. This book highlights organisations (e.g. the Jeunesse Ouvrière Chrétienne), social movements (e.g. the worker priests) and intellectual trends (e.g. la nouvelle théologie), at the same time that it demonstrates the pivotal contributions of key individuals, such as the theologians Jacques Maritain and Emmanuel Mounier — or millenarian activist priests, such as Don Zeno Saltini or Don Primo Mazzolari, operating in the epicentre of radical post‐liberation Italy, the Emilia‐Romagna. Based on research in more than twenty archives between Leuven and Rome, this study suggests that first‐wave Western European Left Catholicism served as an inspiration — and constituted a prototype — for subsequent Third World Liberation Theology.
Eric Plumer
- Published in print:
- 2003
- Published Online:
- April 2004
- ISBN:
- 9780199244393
- eISBN:
- 9780191601194
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199244391.003.0001
- Subject:
- Religion, Early Christian Studies
Explains why Augustine's Commentary on Galatians, which he says was written while he was still a priest and not yet a bishop, should be assigned a date of 394/5.
Explains why Augustine's Commentary on Galatians, which he says was written while he was still a priest and not yet a bishop, should be assigned a date of 394/5.
Wallace Matson
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199812691
- eISBN:
- 9780199919420
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199812691.003.0007
- Subject:
- Philosophy, History of Philosophy
Organic Darwinian evolution is over, having been brought to an end by the vast explosion of technology that enables people to determine which species shall survive and which perish. This includes the ...
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Organic Darwinian evolution is over, having been brought to an end by the vast explosion of technology that enables people to determine which species shall survive and which perish. This includes the evolution of people themselves. Though we live now in groups of many millions, the evolutionary stage at which we are stuck is that of the forty-member hunter-gatherer band. Edifying high beliefs, providentially there already when agriculture and civilization began, took on vastly enhanced importance as the social glue making cities and states and empires possible. And instead of the individual shaman of the band, civilization required and produced a class of professional priests, whose prestige and livelihood was bound up with the preservation of high beliefs.Political units in Egypt and the East were huge, whereas in the West they seldom exceeded the bounds of individual cities. This difference had a profound effect on the conceptions of the universe current in them.Less
Organic Darwinian evolution is over, having been brought to an end by the vast explosion of technology that enables people to determine which species shall survive and which perish. This includes the evolution of people themselves. Though we live now in groups of many millions, the evolutionary stage at which we are stuck is that of the forty-member hunter-gatherer band. Edifying high beliefs, providentially there already when agriculture and civilization began, took on vastly enhanced importance as the social glue making cities and states and empires possible. And instead of the individual shaman of the band, civilization required and produced a class of professional priests, whose prestige and livelihood was bound up with the preservation of high beliefs.Political units in Egypt and the East were huge, whereas in the West they seldom exceeded the bounds of individual cities. This difference had a profound effect on the conceptions of the universe current in them.
Thomas R. Nevin
- Published in print:
- 2006
- Published Online:
- September 2006
- ISBN:
- 9780195307214
- eISBN:
- 9780199785032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195307216.003.0004
- Subject:
- Religion, History of Christianity
This chapter focuses on conventual life in Carmel during the time of Thérèse. Carmelites are espoused to the same man, whom they meet only in images and in prayer. They, by their pledge to him, are ...
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This chapter focuses on conventual life in Carmel during the time of Thérèse. Carmelites are espoused to the same man, whom they meet only in images and in prayer. They, by their pledge to him, are pledged to a life with each other. They are closely confined, as in a prison, and remain so till death. Visitors are received only at a grille and for only thirty minutes a week. For all but family members, a dark curtain is drawn between the interlocutors, and there is always another sister, known as a tierce, attendant to the conversation. The only men with whom these women are directly in contact are their confessor priest and their physician, who also has to use the grille. They sleep apart in spartanly furnished rooms. They pray, sing, eat together. They work singly and collectively.Less
This chapter focuses on conventual life in Carmel during the time of Thérèse. Carmelites are espoused to the same man, whom they meet only in images and in prayer. They, by their pledge to him, are pledged to a life with each other. They are closely confined, as in a prison, and remain so till death. Visitors are received only at a grille and for only thirty minutes a week. For all but family members, a dark curtain is drawn between the interlocutors, and there is always another sister, known as a tierce, attendant to the conversation. The only men with whom these women are directly in contact are their confessor priest and their physician, who also has to use the grille. They sleep apart in spartanly furnished rooms. They pray, sing, eat together. They work singly and collectively.
Jonathan Klawans
- Published in print:
- 2005
- Published Online:
- January 2007
- ISBN:
- 9780195162639
- eISBN:
- 9780199785254
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195162639.003.0003
- Subject:
- Religion, Judaism
This chapter reconsiders the biblical prophets’ attitude toward sacrifice, rejecting the radical contrast between priest and prophet as articulated by Max Weber, Wellhausen, and Kaufmann. It reviews ...
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This chapter reconsiders the biblical prophets’ attitude toward sacrifice, rejecting the radical contrast between priest and prophet as articulated by Max Weber, Wellhausen, and Kaufmann. It reviews various prophetic texts, including especially Amos, Jeremiah, and Ezekiel. It suggests that the prophets’ symbolic actions are analogous to rituals, and argues that the prophets’ ostensible rejection of sacrifice is based in part on their belief that many sacrifices were being offered by those whose property was unduly earned, being proceeds from the exploitation of the poor.Less
This chapter reconsiders the biblical prophets’ attitude toward sacrifice, rejecting the radical contrast between priest and prophet as articulated by Max Weber, Wellhausen, and Kaufmann. It reviews various prophetic texts, including especially Amos, Jeremiah, and Ezekiel. It suggests that the prophets’ symbolic actions are analogous to rituals, and argues that the prophets’ ostensible rejection of sacrifice is based in part on their belief that many sacrifices were being offered by those whose property was unduly earned, being proceeds from the exploitation of the poor.
Jonathan Klawans
- Published in print:
- 2005
- Published Online:
- January 2007
- ISBN:
- 9780195162639
- eISBN:
- 9780199785254
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195162639.003.0006
- Subject:
- Religion, Judaism
This chapter examines literature discovered at Qumran and related literature, including the Temple Scroll, with an eye toward describing more fully the anti-temple polemics articulated. It identifies ...
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This chapter examines literature discovered at Qumran and related literature, including the Temple Scroll, with an eye toward describing more fully the anti-temple polemics articulated. It identifies sources making the following claims about the Jerusalem temple: that it is ritually defiled, morally defiled, ritually inadequate, and structurally insufficient. It also reconsiders the sources that ostensibly “spiritualize” the temple, arguing instead that these sources are rooted in beliefs concerning the temple’s importance and efficacy. Sectarian Jews emulated the temple’s rituals and priests in part because they looked forward to the temple being under their own control.Less
This chapter examines literature discovered at Qumran and related literature, including the Temple Scroll, with an eye toward describing more fully the anti-temple polemics articulated. It identifies sources making the following claims about the Jerusalem temple: that it is ritually defiled, morally defiled, ritually inadequate, and structurally insufficient. It also reconsiders the sources that ostensibly “spiritualize” the temple, arguing instead that these sources are rooted in beliefs concerning the temple’s importance and efficacy. Sectarian Jews emulated the temple’s rituals and priests in part because they looked forward to the temple being under their own control.
Jonathan Klawans
- Published in print:
- 2005
- Published Online:
- January 2007
- ISBN:
- 9780195162639
- eISBN:
- 9780199785254
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195162639.003.0007
- Subject:
- Religion, Judaism
This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem ...
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This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem to agree with the sectarians that the temple was flawed, recalling instances of priestly greed, theft, and even murder. But the rabbis downplay the moral defilement of the temple and deny to the end that the temple was ritually defiled to any significant degree before its destruction by Romans in 70 CE. Unlike the sectarians, the rabbis took a stance toward the temple and its purity that was less idealistic, but more practical and permissive.Less
This chapter examines an array of rabbinic sources concerning the temple, including Mishnah, Midrash, and Talmud, drawing a number of contrasts with Qumran literature in particular. The Rabbis seem to agree with the sectarians that the temple was flawed, recalling instances of priestly greed, theft, and even murder. But the rabbis downplay the moral defilement of the temple and deny to the end that the temple was ritually defiled to any significant degree before its destruction by Romans in 70 CE. Unlike the sectarians, the rabbis took a stance toward the temple and its purity that was less idealistic, but more practical and permissive.
Luciano Canfora and Julian Stringer (eds)
- Published in print:
- 2007
- Published Online:
- September 2012
- ISBN:
- 9780748619368
- eISBN:
- 9780748670734
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748619368.003.0004
- Subject:
- Classical Studies, Archaeology: Classical
The démarche that led to the surprise capture of the office of pontifex maximus (high priest) in 63 bc was one of Caesar's most successful. Thanks to his efforts, the pontificate had again become an ...
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The démarche that led to the surprise capture of the office of pontifex maximus (high priest) in 63 bc was one of Caesar's most successful. Thanks to his efforts, the pontificate had again become an elected office — another blow against Sulla's constitutional reforms. This sacred office carried with it immense importance in Roman politics. Caesar, a sceptic ever close to the Epicureans in his beliefs, clearly did not hesitate for an instant to compete for the role of supreme guardian of the religion of the state, a post that by its nature stood above everyday political squabbles.Less
The démarche that led to the surprise capture of the office of pontifex maximus (high priest) in 63 bc was one of Caesar's most successful. Thanks to his efforts, the pontificate had again become an elected office — another blow against Sulla's constitutional reforms. This sacred office carried with it immense importance in Roman politics. Caesar, a sceptic ever close to the Epicureans in his beliefs, clearly did not hesitate for an instant to compete for the role of supreme guardian of the religion of the state, a post that by its nature stood above everyday political squabbles.
Adele Reinhartz
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780195146967
- eISBN:
- 9780199785469
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195146967.003.0011
- Subject:
- Religion, History of Christianity
Despite his relatively small role in the Gospels, Caiaphas is frequently portrayed in film as Jesus' main enemy and the one who bears moral, if not legal responsibility for Jesus condemnation and ...
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Despite his relatively small role in the Gospels, Caiaphas is frequently portrayed in film as Jesus' main enemy and the one who bears moral, if not legal responsibility for Jesus condemnation and death on the cross. It is Caiaphas who presides over Jesus' trial before the Sanhedrin, pronounces him guilty of blasphemy, and delivers him to Pilate. Like the Pharisees, Caiaphas challenges filmmakers to maintain the tension and conflict so essential to the biopic genre, and yet avoid antagonizing viewers who might be sensitive to the ways in which a Jewish leader, even a long dead one, is brought to life on the silver screen.Less
Despite his relatively small role in the Gospels, Caiaphas is frequently portrayed in film as Jesus' main enemy and the one who bears moral, if not legal responsibility for Jesus condemnation and death on the cross. It is Caiaphas who presides over Jesus' trial before the Sanhedrin, pronounces him guilty of blasphemy, and delivers him to Pilate. Like the Pharisees, Caiaphas challenges filmmakers to maintain the tension and conflict so essential to the biopic genre, and yet avoid antagonizing viewers who might be sensitive to the ways in which a Jewish leader, even a long dead one, is brought to life on the silver screen.
Deborah W. Rooke
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269984
- eISBN:
- 9780191600722
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269986.003.0002
- Subject:
- Religion, Judaism
Discusses the Priestly writer's presentation of the high priesthood, which is primarily embodied in the figure of Aaron. Treats the relevant material in three categories—legal, narrative, and ...
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Discusses the Priestly writer's presentation of the high priesthood, which is primarily embodied in the figure of Aaron. Treats the relevant material in three categories—legal, narrative, and genealogical—and covers topics such as the high priest's ceremonial garments, his particular sacral rights and duties, and terminology used for the high priest. Concludes that the Priestly writer portrays the high priest as a purely cultic figure, who is subject to the non‐cultic leadership, and who is primus inter pares in relation to his fellow priests.Less
Discusses the Priestly writer's presentation of the high priesthood, which is primarily embodied in the figure of Aaron. Treats the relevant material in three categories—legal, narrative, and genealogical—and covers topics such as the high priest's ceremonial garments, his particular sacral rights and duties, and terminology used for the high priest. Concludes that the Priestly writer portrays the high priest as a purely cultic figure, who is subject to the non‐cultic leadership, and who is primus inter pares in relation to his fellow priests.
Michael Pasquier
- Published in print:
- 2009
- Published Online:
- May 2010
- ISBN:
- 9780195372335
- eISBN:
- 9780199777273
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195372335.001.0001
- Subject:
- Religion, Church History
French émigré priests fled the religious turmoil of the French Revolution after 1789 and found themselves leading a new wave of Roman Catholic missionaries in the United States. This book explores ...
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French émigré priests fled the religious turmoil of the French Revolution after 1789 and found themselves leading a new wave of Roman Catholic missionaries in the United States. This book explores the diverse ways that French missionary priests guided the development of the early American church in Maryland, Kentucky, Louisiana, and other pockets of Catholic settlement throughout much of the trans-Appalachian West. This relatively small group of priests introduced Gallican, ultramontane, and missionary principles to a nascent institutional church in the United States. At the same time, they struggled to reconcile their romantic expectations of missionary life with their actual experiences as servants of a foreign church scattered across a frontier region with limited access to friends and family members still in France. As they became more accustomed to the lifeways of the American South and the West, French missionaries expressed anxiety about apparent discrepancies between how they were taught to practice the priesthood in French seminaries and what the Holy See expected them to achieve as representatives of a universal missionary church. As churchmen bridging the formal ecclesiastical standards of the church with the informal experiences of missionaries in American culture, this book evaluates the private lives of priests—the minimally scripted thoughts, emotions, and actions of strange men trying to make a home among strangers in a strange land—and treats the priesthood as a multicultural, transnational institution that does not fit neatly into national, progressive narratives of American Catholicism.Less
French émigré priests fled the religious turmoil of the French Revolution after 1789 and found themselves leading a new wave of Roman Catholic missionaries in the United States. This book explores the diverse ways that French missionary priests guided the development of the early American church in Maryland, Kentucky, Louisiana, and other pockets of Catholic settlement throughout much of the trans-Appalachian West. This relatively small group of priests introduced Gallican, ultramontane, and missionary principles to a nascent institutional church in the United States. At the same time, they struggled to reconcile their romantic expectations of missionary life with their actual experiences as servants of a foreign church scattered across a frontier region with limited access to friends and family members still in France. As they became more accustomed to the lifeways of the American South and the West, French missionaries expressed anxiety about apparent discrepancies between how they were taught to practice the priesthood in French seminaries and what the Holy See expected them to achieve as representatives of a universal missionary church. As churchmen bridging the formal ecclesiastical standards of the church with the informal experiences of missionaries in American culture, this book evaluates the private lives of priests—the minimally scripted thoughts, emotions, and actions of strange men trying to make a home among strangers in a strange land—and treats the priesthood as a multicultural, transnational institution that does not fit neatly into national, progressive narratives of American Catholicism.
Gerald O'Collins, SJ and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.001.0001
- Subject:
- Religion, Theology
In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). Several notable, ecumenical documents on Christian ...
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In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). Several notable, ecumenical documents on Christian ministry have also appeared. But in all this literature there is surprisingly little reflection on the sacrifice of Christ and the priesthood of Christ, from which derives all ministry, whether the priesthood of all the faithful or ministerial priesthood. The present work aims to fill that gap by examining, in the light of the Scriptures and the Christian tradition, what it means to call Christ the High Priest of the new covenant (Letter to the Hebrews). After gathering and evaluating the relevant data from the Bible, the book moves to the witness to Christ's priesthood coming from the fathers of the Church, Thomas Aquinas, Luther, Calvin, the Council of Trent, the seventeenth-century ‘French School’, John Henry Newman, Tom Torrance, and the Second Vatican Council (1962–5). Two concluding chapters describe and define in twelve theses the key characteristics of Christ's priesthood and then in a further twelve theses what sharing in that priesthood through baptism and ordination involves.Less
In recent years many books have been published in the area of Christology (who is Jesus in himself?) and soteriology (what did he do as Saviour?). Several notable, ecumenical documents on Christian ministry have also appeared. But in all this literature there is surprisingly little reflection on the sacrifice of Christ and the priesthood of Christ, from which derives all ministry, whether the priesthood of all the faithful or ministerial priesthood. The present work aims to fill that gap by examining, in the light of the Scriptures and the Christian tradition, what it means to call Christ the High Priest of the new covenant (Letter to the Hebrews). After gathering and evaluating the relevant data from the Bible, the book moves to the witness to Christ's priesthood coming from the fathers of the Church, Thomas Aquinas, Luther, Calvin, the Council of Trent, the seventeenth-century ‘French School’, John Henry Newman, Tom Torrance, and the Second Vatican Council (1962–5). Two concluding chapters describe and define in twelve theses the key characteristics of Christ's priesthood and then in a further twelve theses what sharing in that priesthood through baptism and ordination involves.
Deborah W. Rooke
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269984
- eISBN:
- 9780191600722
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269986.003.0003
- Subject:
- Religion, Judaism
Explores the evidence of the Deuteronomistic History for high priests in Israel between the periods of settlement and exile. After a brief discussion of the references to Eleazar and Phinehas in ...
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Explores the evidence of the Deuteronomistic History for high priests in Israel between the periods of settlement and exile. After a brief discussion of the references to Eleazar and Phinehas in Joshua and Judges, the material in Samuel‐Kings is treated in four phases: pre‐monarchic priests (Eli, Ahijah, Ahimelech), priests serving during the emergence of the united monarchy (Abiathar, Zadok, Azariah), chief priests during the divided monarchy (Jehoiada, Uriah), and chief priests after the fall of Samaria (Hilkiah, Seraiah). The sources indicate that, even allowing for the greater‐than‐average prestige of the chief priest at the Jerusalem Temple, none of the priests was anything more than a locally based cultic functionary. This scenario is compatible with the absence of any meaningful centralization of worship during the pre‐exilic period, and with the later position of the monarch as religious and political head of the nation.Less
Explores the evidence of the Deuteronomistic History for high priests in Israel between the periods of settlement and exile. After a brief discussion of the references to Eleazar and Phinehas in Joshua and Judges, the material in Samuel‐Kings is treated in four phases: pre‐monarchic priests (Eli, Ahijah, Ahimelech), priests serving during the emergence of the united monarchy (Abiathar, Zadok, Azariah), chief priests during the divided monarchy (Jehoiada, Uriah), and chief priests after the fall of Samaria (Hilkiah, Seraiah). The sources indicate that, even allowing for the greater‐than‐average prestige of the chief priest at the Jerusalem Temple, none of the priests was anything more than a locally based cultic functionary. This scenario is compatible with the absence of any meaningful centralization of worship during the pre‐exilic period, and with the later position of the monarch as religious and political head of the nation.
Deborah W. Rooke
- Published in print:
- 2000
- Published Online:
- November 2003
- ISBN:
- 9780198269984
- eISBN:
- 9780191600722
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269986.003.0009
- Subject:
- Religion, Judaism
Discusses the presentation of the high priesthood in the Chronicler's post‐exilic version of the history of the monarchy, as compared with the Deuteronomistic History. The material on high (or chief) ...
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Discusses the presentation of the high priesthood in the Chronicler's post‐exilic version of the history of the monarchy, as compared with the Deuteronomistic History. The material on high (or chief) priesthood in Chronicles is treated in three sections: genealogies, narratives of chief priests in the David–Solomon period (Zadok, Abiathar, Ahimelech), and narratives of chief priests in the post‐Solomonic period (Amariah, Jehoiada, Azariah I, Azariah II, Hilkiah). A short discussion of the terminology used for the main priestly figure. Concludes that, despite Chronicles’ pro‐priestly bias, the chief priests in Chronicles have no higher a status in political affairs than they do in the Deuteronomistic History. This implies that Chronicles neither reflects nor is advocating a hierocracy.Less
Discusses the presentation of the high priesthood in the Chronicler's post‐exilic version of the history of the monarchy, as compared with the Deuteronomistic History. The material on high (or chief) priesthood in Chronicles is treated in three sections: genealogies, narratives of chief priests in the David–Solomon period (Zadok, Abiathar, Ahimelech), and narratives of chief priests in the post‐Solomonic period (Amariah, Jehoiada, Azariah I, Azariah II, Hilkiah). A short discussion of the terminology used for the main priestly figure. Concludes that, despite Chronicles’ pro‐priestly bias, the chief priests in Chronicles have no higher a status in political affairs than they do in the Deuteronomistic History. This implies that Chronicles neither reflects nor is advocating a hierocracy.
Gary Macy
- Published in print:
- 2008
- Published Online:
- January 2008
- ISBN:
- 9780195189704
- eISBN:
- 9780199868575
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195189704.001.0001
- Subject:
- Religion, History of Christianity
For the first twelve hundred years of Christianity, women were ordained into various roles in the church. References to the ordination of women exist in papal, episcopal, and theological documents of ...
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For the first twelve hundred years of Christianity, women were ordained into various roles in the church. References to the ordination of women exist in papal, episcopal, and theological documents of the time, and the rites for these ordinations have survived. Yet, many scholars hold that women, particularly in the Western church, were never ordained. A survey of the literature discussing the ordination of women in Western Christianity reveals that most of these scholars use a definition of ordination to determine whether earlier references to the ordination of women were “real” ordinations that would have been unknown in the early Middle Ages. In the early centuries of Christianity, ordination was the process and the ceremony by which one moved to any new ministry (ordo) in the community. By this definition, women were ordained into several ministries. Four central ministries of episcopa (women bishop), presbytera (women priest), deaconess and abbess are discussed in detail in order to demonstrate particularly the liturgical roles women performed in the early Middle Ages. A radical change in the definition of ordination during the 11th and 12th centuries not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past. The debate that accompanied this change has left its mark in the literature of the time. However, the triumph of a new definition of ordination as the bestowal of power, particularly the power to confect the Eucharist, so thoroughly dominated western thought and practice by the thirteenth century that the early definition of ordination was almost completely erased.Less
For the first twelve hundred years of Christianity, women were ordained into various roles in the church. References to the ordination of women exist in papal, episcopal, and theological documents of the time, and the rites for these ordinations have survived. Yet, many scholars hold that women, particularly in the Western church, were never ordained. A survey of the literature discussing the ordination of women in Western Christianity reveals that most of these scholars use a definition of ordination to determine whether earlier references to the ordination of women were “real” ordinations that would have been unknown in the early Middle Ages. In the early centuries of Christianity, ordination was the process and the ceremony by which one moved to any new ministry (ordo) in the community. By this definition, women were ordained into several ministries. Four central ministries of episcopa (women bishop), presbytera (women priest), deaconess and abbess are discussed in detail in order to demonstrate particularly the liturgical roles women performed in the early Middle Ages. A radical change in the definition of ordination during the 11th and 12th centuries not only removed women from the ordained ministry, but also attempted to eradicate any memory of women's ordination in the past. The debate that accompanied this change has left its mark in the literature of the time. However, the triumph of a new definition of ordination as the bestowal of power, particularly the power to confect the Eucharist, so thoroughly dominated western thought and practice by the thirteenth century that the early definition of ordination was almost completely erased.
Thomas B. Dozeman
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780195367331
- eISBN:
- 9780199867417
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195367331.003.0007
- Subject:
- Religion, Church History
This chapter has three purposes. First, it seeks to fashion a biblical theology of ordination, that is grounded in the complex nature of the Mosaic office. Second, it explores how the structure of ...
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This chapter has three purposes. First, it seeks to fashion a biblical theology of ordination, that is grounded in the complex nature of the Mosaic office. Second, it explores how the structure of the Mosaic office, with the focus on the charismatic word and the sacred ritual, provides the foundation for ordination to word and sacrament in Christian tradition. Third, it investigates how individual communities of faith relate the prophetic and the priestly dimensions of the Mosaic office in unique ways that give rise to the rich variety of forms of ordination in Christian tradition, and with it the need for ecumenical dialogue.Less
This chapter has three purposes. First, it seeks to fashion a biblical theology of ordination, that is grounded in the complex nature of the Mosaic office. Second, it explores how the structure of the Mosaic office, with the focus on the charismatic word and the sacred ritual, provides the foundation for ordination to word and sacrament in Christian tradition. Third, it investigates how individual communities of faith relate the prophetic and the priestly dimensions of the Mosaic office in unique ways that give rise to the rich variety of forms of ordination in Christian tradition, and with it the need for ecumenical dialogue.
Gerald O'Collins and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.003.0003
- Subject:
- Religion, Theology
This chapter sets out what the Letter to the Hebrews means by calling Christ ‘high priest’ and ‘priest according to the order of Melchizedek’. This involves, above all, a ‘once‐and‐for‐all’ sacrifice ...
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This chapter sets out what the Letter to the Hebrews means by calling Christ ‘high priest’ and ‘priest according to the order of Melchizedek’. This involves, above all, a ‘once‐and‐for‐all’ sacrifice in which he himself was the victim, and a priestly intercession which continues forever in heaven. Through assuming the human condition, being appointed by God, and living a sinless life of faith, Christ right from his birth was qualified for priestly office and so to offer sacrifice for the sins of others. Hebrews pictures this sacrifice through images drawn from the ritual performed by the Jewish high priests during worship in the Jerusalem Temple, above all on the Day of Expiation. Christ's permanent and efficacious priesthood ‘according to the order of Melchizedek’ is prior to and greater than the Levitical priesthood. His priestly work purifies human beings from sin and makes them share in a new and ‘better’ covenant, which enables them to live a sacrificial, priestly existence through praise of God and service of others.Less
This chapter sets out what the Letter to the Hebrews means by calling Christ ‘high priest’ and ‘priest according to the order of Melchizedek’. This involves, above all, a ‘once‐and‐for‐all’ sacrifice in which he himself was the victim, and a priestly intercession which continues forever in heaven. Through assuming the human condition, being appointed by God, and living a sinless life of faith, Christ right from his birth was qualified for priestly office and so to offer sacrifice for the sins of others. Hebrews pictures this sacrifice through images drawn from the ritual performed by the Jewish high priests during worship in the Jerusalem Temple, above all on the Day of Expiation. Christ's permanent and efficacious priesthood ‘according to the order of Melchizedek’ is prior to and greater than the Levitical priesthood. His priestly work purifies human beings from sin and makes them share in a new and ‘better’ covenant, which enables them to live a sacrificial, priestly existence through praise of God and service of others.
Gerald O'Collins and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.003.0004
- Subject:
- Religion, Theology
This chapter draws four conclusions from an attentive reading of the Letter to the Hebrews. First, even if many people are unable to reach explicit faith in Christ, all are offered salvation through ...
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This chapter draws four conclusions from an attentive reading of the Letter to the Hebrews. First, even if many people are unable to reach explicit faith in Christ, all are offered salvation through the sacrifice of Christ. Second, while Hebrews understands Christ's death and exaltation to be the defining moment of his priesthood, the priestly language that this text uses in describing Christian existence also applies to his public ministry. From the beginning to the end, Christ led a priestly existence. Third, Hebrews understands Jesus to accept freely his role as priest and victim. But that does not mean that his death was an act of suicide; it was directly intended and perpetrated by others. Fourth, Hebrews speaks equivalently of the common priesthood of all the baptized; it also seems to allude to their celebration of the Eucharist. The chapter ends by summarizing under fourteen headings the New Testament witness to the priesthood of Christ.Less
This chapter draws four conclusions from an attentive reading of the Letter to the Hebrews. First, even if many people are unable to reach explicit faith in Christ, all are offered salvation through the sacrifice of Christ. Second, while Hebrews understands Christ's death and exaltation to be the defining moment of his priesthood, the priestly language that this text uses in describing Christian existence also applies to his public ministry. From the beginning to the end, Christ led a priestly existence. Third, Hebrews understands Jesus to accept freely his role as priest and victim. But that does not mean that his death was an act of suicide; it was directly intended and perpetrated by others. Fourth, Hebrews speaks equivalently of the common priesthood of all the baptized; it also seems to allude to their celebration of the Eucharist. The chapter ends by summarizing under fourteen headings the New Testament witness to the priesthood of Christ.
Gerald O'Collins and Michael Keenan Jones
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780199576456
- eISBN:
- 9780191723032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199576456.003.0009
- Subject:
- Religion, Theology
What Newman said and wrote (from 1824 to 1877) about the priesthood of Christ and, in particular, his triple office as priest, prophet, and king helped to prepare the way for later theology and ...
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What Newman said and wrote (from 1824 to 1877) about the priesthood of Christ and, in particular, his triple office as priest, prophet, and king helped to prepare the way for later theology and official teaching. Karl Barth (d. 1968) treasured Calvin's insight into the triple office of Christ, but invested more time in unpacking Christ's prophetic office. It was Barth's student, Tom Torrance (d. 2007), who gave more substance to the triple office and much more to the mediatorial work of Christ's human priesthood. He understood the Eucharist as the priestly presence of Christ in his sacrificial self‐offering. Yves Congar (d. 1995) helped to bring the scheme of Christ's triple office as priest, prophet, and king into the teaching of the Second Vatican Council (1962–5). In the first text it promulgated, the Constitution on the Sacred Liturgy, the Council echoed Augustine in seeing ‘every liturgical action’ as an ‘action of Christ the Priest and of his Body, which is the Church’. In various documents the Council spelled out how all the baptized and ordained ministers share, albeit differently, in the priesthood of Christ, as well as in his prophetic and kingly function.Less
What Newman said and wrote (from 1824 to 1877) about the priesthood of Christ and, in particular, his triple office as priest, prophet, and king helped to prepare the way for later theology and official teaching. Karl Barth (d. 1968) treasured Calvin's insight into the triple office of Christ, but invested more time in unpacking Christ's prophetic office. It was Barth's student, Tom Torrance (d. 2007), who gave more substance to the triple office and much more to the mediatorial work of Christ's human priesthood. He understood the Eucharist as the priestly presence of Christ in his sacrificial self‐offering. Yves Congar (d. 1995) helped to bring the scheme of Christ's triple office as priest, prophet, and king into the teaching of the Second Vatican Council (1962–5). In the first text it promulgated, the Constitution on the Sacred Liturgy, the Council echoed Augustine in seeing ‘every liturgical action’ as an ‘action of Christ the Priest and of his Body, which is the Church’. In various documents the Council spelled out how all the baptized and ordained ministers share, albeit differently, in the priesthood of Christ, as well as in his prophetic and kingly function.
Gerd‐Rainer Horn
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199204496
- eISBN:
- 9780191708145
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199204496.003.0006
- Subject:
- Religion, Theology
Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel ...
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Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel Suhard, a domestic mission for secularized France was set up, complete with its own seminary, run by Louis Augros, located in Lisieux. Team building and the construction of Christian communities, also termed base communities, gave the Mission de France its singular cohesion and dynamism. Spin‐off ventures included the founding of the Mission de Paris, as well as the ill‐fated ventures to create a Mission de Belgique. The internationally renowned phenomenon of the French and Belgian worker priests likewise grew out of this missionary enterprise. The taming of the worker priests and various efforts to sustain the Mission de France in the 1950s form the closing section of this chapter, which carries the story forward to the eve of Vatican II.Less
Perhaps the most influential of all attempts to missionise industrial Europe remained organizationally independent from Catholic Action. Assisted by the protective support of Cardinal Emmanuel Suhard, a domestic mission for secularized France was set up, complete with its own seminary, run by Louis Augros, located in Lisieux. Team building and the construction of Christian communities, also termed base communities, gave the Mission de France its singular cohesion and dynamism. Spin‐off ventures included the founding of the Mission de Paris, as well as the ill‐fated ventures to create a Mission de Belgique. The internationally renowned phenomenon of the French and Belgian worker priests likewise grew out of this missionary enterprise. The taming of the worker priests and various efforts to sustain the Mission de France in the 1950s form the closing section of this chapter, which carries the story forward to the eve of Vatican II.
