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Catholic Dictionary: An Abridged and Updated Edition of Modern Catholic Dictionary - Softcover

Hardon, John

 
9780307886347: Catholic Dictionary: An Abridged and Updated Edition of Modern Catholic Dictionary
Softcover
ISBN 10: 0307886344 ISBN 13: 9780307886347
Verlag: PRH Christian Publishing, 2013

Inhaltsangabe

John Hardon's comprehensive, one-volume work of reference defining the key
terms of Catholicism; updated to include the most recent developments in the
Catholic Church.

Clear, concise, and faithful, with over 2,000 entries, Catholic Dictionary is the essential Catholic lexicon in the areas of faith, worship, morals, history, theology, and spirituality. Now revised to include the statements of Pope Benedict XVI and Pope John Paul II, new movements and devotions, and other recent developments within Catholicism, this edition brings the legacy of Father Hardon into the contemporary era. A worthy companion to Catechism of the Catholic Church and Scott Hahn's Catholic Bible Dictionary, this book is an essential resource for the Catholic reader.

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Über die Autorin bzw. den Autor

John A. Hardon, S.J. was a member of the Society of Jesus for over fifty years. He died in December, 2000. Father Hardon held a Master's Degree in Philosophy from Loyola University and A Doctorate in Theology from the Gregorian University in Rome. He taught at the Jesuit School of Theology at Loyola University in Chicago and the Institute for Advanced Studies in Catholic Doctrine at St. John's University in New York as well as helped organize and publish the Christ Our Life series of religion books for elementary schools and Confraternity of Christian Doctrine programs. Father Hardon was the author of many books, including: The Catholic Catechism, Religions of the World, Protestant Churches of America, Christianity in the Twentieth Century, and Spiritual Life in the Modern World.

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A

AARON. The founder and first head of the Hebrew priesthood for almost forty years. Son of Amram and Jochebed, he was the brother of Moses and Miriam (Exodus 6:20). He married Elisheba, and one of his sons, Eleazar, succeeded him in heading the priesthood. Aaron was associated with Moses in every enterprise (Exodus 6:23) and acted as his brother’s spokesman because of his eloquence (Exodus 4:16). In the early Pentateuch narratives, his role was mentioned in connection with the Exodus, the making of the golden calf, and taunting Moses for marrying his Ethiopian wife. Apparently he was punished for doubting God’s ability to cause water to spring from the rock at Meribah. After a long life he died and was buried at Mount Hor (Numbers 20:27–29).

ABBA. “Father,” transliterated from the Aramaic. St. Paul says, “It is the spirit of sons, and it makes us cry out ‘Abba, Father’ ” (Romans 8:15).

ABBESS. Feminine counterpart of abbot. The spiritual and temporal superior of a community of nuns, symbolizing her role as mother of the religious women under her care. Over the centuries an abbess has enjoyed some extraordinary privileges, such as wearing a special ring and bearing the crosier as a sign of her rank. But an abbess does not have ecclesiastical jurisdiction corresponding to that of an abbot. See also ABBOT.

ABBEY. Canonically erected and independent monastery with a required minimum of religious. Occupied by monks, it is ruled by an abbot; if by nuns, ruled by an abbess. With the exception of Carthusian abbeys, which provide cottages for individual monks, most abbey buildings are constructed around a quadrangle and consist of a novitiate, guest house, choir, conference room, infirmary, kitchen, refectory, cells, dormitory, oratory for prayer, almonry for alms distribution, cellars for storage, calefactory (or warming room), locutory (or parlor), and a chapter house for business and private meetings with the superior. Most abbeys are either Benedictine or Cistercian.

ABBOT. Superior of a monastery of monks having a settled location; a title definitely fixed by St. Benedict. The abbot is elected, usually for life, by the professed members of the community in a secret ballot. The authority of an abbot is, first, paternal, administering the property of the abbey and maintaining discipline in the observance of rule, and, second, is quasi-episcopal in conferring a certain territorial jurisdiction. The rule of the order determines the qualifications of its abbot. His insignia are the pectoral cross and a ring. (Etym. Aramaic abba, father.) See also ABBESS.

ABEL. The second son of Adam and Eve, slain by his brother, Cain, who was jealous because Abel’s offering to God was more acceptable than Cain’s. Abel was a shepherd and his brother a farmer (Genesis 4:2, 4:8). During his ministry Jesus made references to Cain’s offense when he warned the Scribes and Pharisees, “. . . you will draw down on yourselves the blood of every holy man that has been shed on earth, from the blood of Abel the Holy to the blood of Zechariah . . .” (Matthew 23:35).

ABJURATION. In Church law, the formal renunciation of apostasy, heresy, or schism. While still in effect in exceptional cases, persons now entering the Catholic Church are not required to abjure their former doctrinal errors. Their positive profession of the Catholic faith implies their abjuration of whatever they may have once held contrary to this faith. (Etym. Latin abiuratio, a foreswearing, abjuration; from ab, from + iurare, to swear: abiurare, to swear away from, to deny on oath.)

ABLUTION. Liturgical washing with water. In the Latin Rite baptism is generally conferred by ablution—i.e., the pouring of water over the person’s head. Also the ritual washing of the thumbs and index fingers of the celebrant at Mass; the cleansing of the chalice used during Mass; and the washing of feet in the Holy Thursday ceremony. In the Greek Church ablution refers to the public washing of newly baptized persons. (Etym. Latin ablutio, a washing away or cleansing; a spiritual cleaning.)

ABORTION. In Catholic morality, abortion is either direct (induced) or indirect. Direct abortion is any destruction of the product of human conception, whether before or after implantation in the womb. A direct abortion is one that is intended either as an end in itself or as a means to an end. As a willful attack on unborn human life, no matter what the motive, direct abortion is always a grave objective evil.

Indirect abortion is the foreseen but merely permitted evacuation of a fetus that cannot survive outside the womb. The evacuation is not the intended or directly willed result, but the side effect, of some legitimate procedure. As such it is morally allowable.

The essential sinfulness of direct abortion consists in the homicidal intent to kill innocent life. This factor places the controverted question as to precisely when human life begins outside the ambit of the moral issue; as it also makes the now commonly held Catholic position that human life begins at conception equally outside the heart of the Church’s teaching about the grave sinfulness of direct abortion.

Abortion was condemned by the Church since apostolic times. The Teaching of the Twelve Apostles, composed before A.D. 100, told the faithful, “You shall not procure abortion. You shall not destroy a newborn child” (II, 2). Direct abortion and infanticide were from the beginning placed on the same level of malice.

Hundreds of ecclesiastical documents from the first century through the present testify to the same moral doctrine, with such nuances as time, place, and circumstances indicated. The Second Vatican Council declared: “Life must be protected with the utmost care from the moment of conception” so that “abortion and infanticide are abominable crimes” (Pastoral Constitution on the Church in the Modern World, IV, 51). Pope Paul VI confirmed this teaching in 1974. “Respect for human life,” he wrote, “is called for from the time that the process of generation begins. From the time that the ovum is fertilized, a life is begun which is neither that of the father nor of the mother. It is rather the life of a new human being with its own growth. It would never be made human if it were not human already.” Consequently, “divine law and natural reason exclude all right to the direct killing of an innocent human being” (Declaration on Procured Abortion, III, 12).

Blessed Pope John Paul II confirmed, especially in his encyclical Evangelium Vitae, the constant teaching of the Church condemning the practice of direct abortion (EV, 62). The Catechism of the Catholic Church also affirms the Church’s traditional prohibition against direct abortion (2270–2275). (Etym. Latin abortivus, born prematurely, abortive; from aboriri, to miscarry.)

ABRAHAM. Born in the twentieth or nineteenth century B.C., in Ur of the Chaldeans on the Euphrates River. His father, Terah, named him Abram. The family migrated to Haran, where Terah died (Genesis 11:26–31). At God’s behest, Abram, his wife, Sarah, his nephew, Lot, and all their followers moved on to Canaan (Genesis 12:4). When Abram was ninety-nine years old, God made a covenant with him, changing his name to Abraham and promising to make him the “father of a multitude of nations . . . [Genesis 17:1–5] I will make you into nations and your issue shall be kings. . . . I will give to you and your descendants the land you are living in, the whole land of Canaan, to own in perpetuity, and I will be your God” (Genesis 17:5–8). Hence he has been called...

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Verlag
PRH Christian Publishing
Erscheinungsdatum
2013
Sprache
Englisch
ISBN 10 
0307886344
ISBN 13 
9780307886347
Einband
Taschenbuch
Anzahl der Seiten
576
Kontakt zum Hersteller
Nicht verfügbar
Verantwortliche Person
gpsr@libri.de
gpsr@libri.de

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