Maxwell E. Johnson
To study the rites of Christian initiation in the early church is to encounter not one but several liturgical traditions in development. This article seeks to provide an introductory overview of the sources, issues, and problems encountered in the development and interpretation of the rites of Christian initiation within early Christianity. It proceeds in two parts: from the first century to the Council of Nicaea; and from the Council of Nicaea to Augustine of Hippo. Augustine of Hippo serves as a fitting conclusion to this focus since, as a result of his controversies with both Donatism and Pelagianism, a new article in Christian initiation begins and continues throughout the medieval and even Reformation periods of church history.
This chapter discusses three out of the many theologies in Europe addressing the question of globalization: indigenous theologies, and transcendence through developments in ecotheology and monotheism. It suggests that what is needed to hold back the advance of globalization is a solid sense of personhood rooted in cultural identity, but not so narrowly conceptualized as to be devoid of relational potential and respect for the rootedness of others. This is a significant challenge when the populations of the world are in such motion and we are forced to face the questions of: “How shall we sing the Lord's song in a strange land?” How shall we keep our sense of identity when everything is shifting around us? The global market, with its global “things,” can be a neat and easy answer for so many, but in fact it just adds to the sense of our non-being, our uprootedness, making us citizens of everywhere and nowhere—cheap and disposable like the commodities we so often buy. The importance of the person, the history, the belonging so central to authentic personhood can be so easily dislodged under the force of migration, even voluntary.
Allan D. Fitzgerald, OSA
The study of penance in the early church can be challenging because of the variety of opinions among scholars; it can also be difficult because of the apparent diversity in penitential practices among the Christian communities in the first 600 years. Studies of penance have often described it in terms of its severity, rigour, or laxity. Hence, the terminology for this period should stay as close to the texts of that time as possible, so as to allow frameworks and descriptions to be the result of careful study. Some interpretations of the history of penance have presumed an individualistic appreciation of the penitential experience. Liturgy, however, was a significant dimension of the earliest Christian experience, and the communitarian and liturgical contexts for Christian penance need to be given greater importance than they have yet received.
Early Christian pilgrimage involved a journey to a place in order to gain access to sacred power, whether manifested in living persons, demarcated spaces, or specific objects. Movement towards the sacred site, as well as ritualized movements once at the destination, shaped pilgrimage. Places associated with the Bible drew large numbers of pilgrims from throughout the Empire. Yet, local martyrs' shrines and pilgrimage centres with international appeal drew visitors to Italy, Asia Minor, Syria, and Egypt. Travel to sacred centres was common in Mediterranean religions. The Jewish pilgrimage festivals of Passover, Pentecost, and Tabernacles drew large crowds to Jerusalem until the Temple's destruction in 70
Edward T. Brett
Following the Second Vatican Council (1962–1965), over a thousand priests and religious sisters and brothers were exiled, imprisoned, tortured, or murdered in Latin America by authoritarian governments. A much larger number of lay Church workers were also incarcerated, brutalized, or killed. Most suffered or died because, following the ideals of Vatican II and the Second Latin American Bishops Conference at Medellín, Colombia (1968), they committed themselves to the amelioration of the marginalized in their countries, even though they were fully aware that to do so placed their lives in great peril. This chapter treats a select number—mostly priests and nuns—who were killed because of their prophetic devotion to the poor. It is limited to the nations of Mexico, Brazil, Chile, Argentina, and Central America. It also touches on the bitter divisions that resulted in the Church as a consequence of this new religious activism. Finally, it demonstrates why the deaths of so many religious-based social justice activists forced the institutional Catholic Church to reexamine its outdated criteria for martyrdom.