This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up a...This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.展开更多
This article offers a broad survey of the parish as the basic unit within the structure of the medieval English church, concentrating on the period between 1291 and 1535. It sets out the challenges presented by the fa...This article offers a broad survey of the parish as the basic unit within the structure of the medieval English church, concentrating on the period between 1291 and 1535. It sets out the challenges presented by the fact that each parish was different and resisted standardisation, yet individually and collectively played a central role in many areas of the social and economic life of pre-Reformation England. A parish can be examined and analysed as a community; but it was also the focus of many different aspirations and ambitions. This article draws attention particularly to the significance of the parish to its patron (as the person who had the right to appoint the chief local priest), to the clergy (for whom it provided income, and also imposed the duties and responsibilities of the ‘cure of souls’), and to the parishioners as the local community. It also points to the usefulness of jurisdictional records as sources for recovering parish life during the period. While these discussions cannot offer a full picture of the late medieval English parish, they do help to explain how it functioned, and the importance of its role within the religious, social, and economic life of the period.展开更多
The history of the design of St. Joseph the Betrothed church in Olszyna Lubaflska is presented in the paper. The first design of the church was drawn up by a local master builder in 1889 but was given such a poor eval...The history of the design of St. Joseph the Betrothed church in Olszyna Lubaflska is presented in the paper. The first design of the church was drawn up by a local master builder in 1889 but was given such a poor evaluation by a firm of architects in Berlin that a new project had to be commissioned. The technical opinion on the design is analysed in the paper： both projects are discussed and some of the drawings from the projects are presented. The text of the expert evaluation and the draft of the church have never been published yet.展开更多
方济各会(Franciscan Order)是天主教最主要的托钵修会之一。1205年由意大利人方济各(San Francisco de Asis)创立,并于1209年获得罗马教皇批准。在中国元朝期间,该会便以罗马教廷名义,多次派遣传教士前来中国传教。1294年抵达中国的方...方济各会(Franciscan Order)是天主教最主要的托钵修会之一。1205年由意大利人方济各(San Francisco de Asis)创立,并于1209年获得罗马教皇批准。在中国元朝期间,该会便以罗马教廷名义,多次派遣传教士前来中国传教。1294年抵达中国的方济各会传教士孟德高维诺(Juan de Montecorvino)最后取得了成功,获准在华传教,并成为天主教在华的第一位主教。后来随着元朝的衰亡,方济各会也逐渐中断了它在中国的活动。自1492年哥伦布到达美洲大陆,西班牙人自墨西哥经由海上航道来到菲律宾之后,又一次激起了方济各会士们前往中国传播福音的激情。1579年至1632年明末清初,方济各会西班牙会士们几经尝试,历尽风险,虽然多次进入中国,但都未能获得留华传教。直到1633年,方济各会西班牙会士李安堂(Antonius a SantaMaria Caballero)才经由台湾进入中国内地传教,并成功在山东省建立了方济各会的第一个教区。在此后的近二百年里,尽管在中国的传教历尽艰辛,几经教难,但是方济各会还是不断扩大其传教的区域,沿海地区的福建、浙江、山东、广东等省,内陆的江西、湖北、山西、陕西、甘肃等省份都曾经是方济各会会士们传播福音的地方。从来华人数及传教的范围来看,方济各会可以说是仅次于耶稣会来华传教的天主教第二大修会,但是至今除香港、台湾有学者出版专著及论文研究方济各会来华传教史之外,大陆仅有极少数史学专家和教授开始关注方济各会中国教区的研究工作,并开始了相关的历史挡案文献及资料的查找和收集工作。本文试图就笔者所接触到的有关方济各会中国教区西文档案资料以及中文史料作一个简介,希望能够起到抛砖引玉的作用,借以促进对方济各会中国传教团历史的学术性研究工作。展开更多
文摘This paper explores liturgical ministers as ministerial leaders to embrace different liturgical functions as ministries of service. This is against the backdrop of Tridentine liturgy whereby the worship is looked up as an exclusive leadership function of the priests alone to lord it over others. It identifies lack of active participation by the lay faithful as one of the major factors escalating passive participation in the liturgical celebrations in Nigeria. In this way, the paper argues that rethinking ministerial leadership is a medium to promote active and parish liturgical participation. Their implications suggest the bishops and priests to ensure that the lay faithful take part fully aware of their ministerial leadership role, actively engaged in the rite and enriched by its effects. Employing descriptive and analytical methods, the mantra of the paper is that in a parish worship where liturgical ministers thrives well as ministerial leaders, it produces mature Christian faithful who know their faith, understand their liturgical roles and diligently exercise them. Such a parish community operates on a level of facilitative and participatory leadership where everyone is carried along through direct participation in directing the liturgical celebrations of the parish.
文摘This article offers a broad survey of the parish as the basic unit within the structure of the medieval English church, concentrating on the period between 1291 and 1535. It sets out the challenges presented by the fact that each parish was different and resisted standardisation, yet individually and collectively played a central role in many areas of the social and economic life of pre-Reformation England. A parish can be examined and analysed as a community; but it was also the focus of many different aspirations and ambitions. This article draws attention particularly to the significance of the parish to its patron (as the person who had the right to appoint the chief local priest), to the clergy (for whom it provided income, and also imposed the duties and responsibilities of the ‘cure of souls’), and to the parishioners as the local community. It also points to the usefulness of jurisdictional records as sources for recovering parish life during the period. While these discussions cannot offer a full picture of the late medieval English parish, they do help to explain how it functioned, and the importance of its role within the religious, social, and economic life of the period.
文摘The history of the design of St. Joseph the Betrothed church in Olszyna Lubaflska is presented in the paper. The first design of the church was drawn up by a local master builder in 1889 but was given such a poor evaluation by a firm of architects in Berlin that a new project had to be commissioned. The technical opinion on the design is analysed in the paper： both projects are discussed and some of the drawings from the projects are presented. The text of the expert evaluation and the draft of the church have never been published yet.
文摘方济各会(Franciscan Order)是天主教最主要的托钵修会之一。1205年由意大利人方济各(San Francisco de Asis)创立,并于1209年获得罗马教皇批准。在中国元朝期间,该会便以罗马教廷名义,多次派遣传教士前来中国传教。1294年抵达中国的方济各会传教士孟德高维诺(Juan de Montecorvino)最后取得了成功,获准在华传教,并成为天主教在华的第一位主教。后来随着元朝的衰亡,方济各会也逐渐中断了它在中国的活动。自1492年哥伦布到达美洲大陆,西班牙人自墨西哥经由海上航道来到菲律宾之后,又一次激起了方济各会士们前往中国传播福音的激情。1579年至1632年明末清初,方济各会西班牙会士们几经尝试,历尽风险,虽然多次进入中国,但都未能获得留华传教。直到1633年,方济各会西班牙会士李安堂(Antonius a SantaMaria Caballero)才经由台湾进入中国内地传教,并成功在山东省建立了方济各会的第一个教区。在此后的近二百年里,尽管在中国的传教历尽艰辛,几经教难,但是方济各会还是不断扩大其传教的区域,沿海地区的福建、浙江、山东、广东等省,内陆的江西、湖北、山西、陕西、甘肃等省份都曾经是方济各会会士们传播福音的地方。从来华人数及传教的范围来看,方济各会可以说是仅次于耶稣会来华传教的天主教第二大修会,但是至今除香港、台湾有学者出版专著及论文研究方济各会来华传教史之外,大陆仅有极少数史学专家和教授开始关注方济各会中国教区的研究工作,并开始了相关的历史挡案文献及资料的查找和收集工作。本文试图就笔者所接触到的有关方济各会中国教区西文档案资料以及中文史料作一个简介,希望能够起到抛砖引玉的作用,借以促进对方济各会中国传教团历史的学术性研究工作。
基金The National Natural Science Foundation of China(31070174,31370228)the Open Project of Key Laboratory of Plant Diversity and Biogeography of East Asia,Kunming Institute of Botany(KLBB201205)
文摘报道了中国秋海棠属两个新记录种:钩翅秋海棠Begonia demissa Craib和抱茎叶秋海棠Begonia subperfoliata Parish ex Kurz,两个种分别属于小秋海棠组Begonia sect.Parvibegonia A.DC.和东亚秋海棠组Begonia sect.Diploclinium(Wight)A.DC.。钩翅秋海棠和抱茎叶秋海棠模式产地分别为泰国和缅甸,两个种的地理新分布分别为云南省西双版纳傣族自治州的勐腊县勐远村和普洱市六顺镇。
