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The magisterium of the Church highly esteems the apostolic works and presence of religious in the world. It confirms that the religious exist for the good of the universal church and that their specific vocation is realized in the structure of a determined particular church. With special reference to the norms of the 1983 Code of Canon Law, this article studies , the meaning of the apostolate of religious in the local church and the relationship among different members and vocations in the light of the magisterium from Vatican Council II to the 10th Synod of Bishops (2001). Since the Second Vatican Council, the magisterium has continually taught that religious should cooperate with the local church, bishops and diocesan clergy. Various recent continental Synods (1994-1999 : Africa, America, Asia, Oceania) have insisted on the perspective of historical and territorial "contextualization" for the mission of evangelization. Also, Synods on various states of life in the Church (1985-2001 : lay person, presbyter, consecrated person, bishop) have underlined the importance of "collaboration and exchange of gifts" among all the members of the Church. The apostolic presence and works of religious also are to be considered in these new ecclesiological perspectives. "The apostolate of religious consists first of all in the witness of their consecrated life" (c.673). The church appreciates the witness that religious give by the very consecration of their lives. Even the simple presence of religious in the local church can be anapostolate if it is a missionary sign of communion and reconciliation in a world which suffers conflicts and division. For this, the magisterium requires the presence of religious in a particular way as community and family, their continuous efforts at conversion to be "true experts of communion" (cf. Vita consecrata 46) ; and their fidelity to their foundational charism for the good of the Church. Bishops have the pastoral task of recognizing and defending the charism and discipline of religious. To realize the full collaboration of religious at various levels in the particular church, canon law provides for ordered collaboration in the diocese under the direction and guidance of the bishop (cc. 394, 680) and the cooperation of the major Superiors of religious institutes (c.708). In addition, the magisterium affirms the necessity of understanding conciliar and post-conciliar teachings on various states of life in the Church and calls for courses in the theology of the particular church and of the consecrated life as part of priestly and religious formation. It is no less important to seek the cooperation and dialogue of religious in the pastoral field, including participation in many organizations and in their decision making process. Finally the participation of religious in the pastoral work of a diocese is not to be considered to be merely assistance to supply for the lack of clergy, but an occasion for positive collaboration between the diocese and the institute.

2014-08-29 22:30:08
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https://ci.nii.ac.jp/naid/110004683607

1 0 0 0 OA 本覚思想のキリスト教的適応 : 『大乗起信論』を手がかりにして

著者: 阿部仲麻呂
出版者: 上智大学
雑誌: カトリック研究 (ISSN:03873005)
巻号頁・発行日: vol.72, pp.45-81, 2003-08-01

Motivation Opening up the possibility of life while ascertaining the structure of the Absolute Awakening (Hongaku) is a common human task. Putting that in philosophical parlance, one should be conscious of the Absolute Awakening (the Root of all self-formation) . In this way, the consciousness of being is given life as a "common basis for fundamental existence" which can be called "Shinnyo". This can becomes a point of contact between philosophy and theology. Theme The subject of this paper is a search for "circle-structure" and the "possibility" of Absolute Awakening based on the epistemology of Asvaghosha's Discourse on the Awakening of Faith in the Mahayana. The problem of theology in Japan has epistemological elements in it. Premise Artists in Japan's medieval period tried to pursue a "spiritual philosophy of self-awareness (jikaku) which is open to everyone". This attitude is a point of contact between the Christian faith and Japanese aesthetic thought. Contents In chapter one, I survey the state of research concerning "Hongaku" thought which in the philosophy of Asvaghosha's Discourse on the Awakening of Faith in the Mahayana was made central concept in the logic of "Awakening" in the Japanese medieval period. In chapter 2, I present an outline of the hermeneutic of a language for understanding. I will go on to refer to the epistemological possibility of the" Logical understanding". In chapter 3, I write about the common topos of the understanding of life in Buddhism and Christianity. In chapter 4, I suggest a possibility of "Hongaku" thought. Further Remarks It is indispensable to understand the awareness and the practice of "the Absolute Awakening" in the progress of Japanese culture from ancient times to the contemporary age in order to trace the effect of the philosophy of Mutai Risaku and Nishida Kitaro and of "Hongaku" thought. One can see that there is a similarity between the structure of thought seen in Christian theology's concept of 'the indwelling of the Holy Spirit in the deepest recesses of the human spirit' and the concept of the "Indwelling of Buddha in human nature" peculiar to "Nyoraizo" thought. Conclusion My conclusion is that the epistemology of Asvaghosha's Discourse on the Awakening of Faith in the Mahayana opens up the possibility of life through ascertaining the circle-structure of the Absolute Awakening.