quarta-feira, novembro 21, 2012

IGREJA DE INGLATERRA SUICIDOU-SE





  • Luís Magalhães
    Reunión de la Iglesia de Inglaterra. Después de votar en contra de la legislación que hubiera permitido la ordenación de mujeres como obispo, el Sínodo General de la Iglesia Anglicana se reúne para ver cómo afrontar el futuro, informa The Guardian http://cort.as/2qLS


    Church of England bishops plot response to vote to exclude women
    www.guardian.co.uk
    Laity plunges church into crisis with General Synod vote that rejected opening up episcopate to female clerics

    Não gosto ·  ·  ·  · há 31 minutos

  • Luís Magalhães
    http://revistasuperteens.com/


    Revista Super Teens
    revistasuperteens.com

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  • Luís Magalhães
    Jesús, Jesús... El Papa afirma que no había ni mula ni buey en el portal de Belén http://sociedad.elpais.com/sociedad/2012/11/21/actualidad/1353456999_980300.html … via @el_pais


    El Papa afirma que no había ni mula ni buey en el portal de Belén
    sociedad.elpais.com
    La estrella de Oriente fue, casi con toda probabilidad, una supernova, revela Benedicto XVII en La infancia de Jesús

    Não gosto ·  ·  ·  · há 2 horas
    • Gostas disto.
    • Luís Magalhães El último libro del Papa, que se pone hoy a la venta en 50 países al precio de 17 euros y bajo el título La infancia de Jesús, solo tiene 176 páginas en la edición italiana, pero muchos titulares. Aunque Joseph Ratzinger, que ya era un respetado teólogo antes de convertirse en Benedicto XVI, deja en pie “la realidad histórica” del nacimiento de Jesús y la virginidad de María, se carga de un plumazo la iconografía del portal: ni había mula ni había buey, y la estrella –casi con toda probabilidad— era una supernova.

      El libro, el tercer volumen que Ratzinger dedica a la figura de Cristo, se plantea una pregunta tan delicada como crucial para los católicos: “¿Es cierto que Jesús fue concebido por obra y gracia del Espíritu Santo y nació de Santa María Virgen?”. El Papa se contesta: “Sí, sin reservas”. Ahora bien, Benedicto XVI le quita la razón a San Agustín, quien dejó escrito que María hizo un voto de castidad y se encomendó a José para que la protegiera. Según Benedicto XVI, tal reconstrucción de los hechos “está fuera del mundo judío en el tiempo del nacimiento de Jesús”. Una fecha que Joseph Ratzinger sitúa –recurriendo al Evangelio de San Lucas—en el año 15 del imperio de Tiberio César, entre el 6 y el 7 antes de Cristo, coincidiendo con una conjunción de los planetas Júpiter, Saturno y Marte. Pero, más que la fecha, llama la atención la manera en que el Papa reescribe, aunque sin refutar, los textos de Lucas y de Mateo.

      “¿De dónde?”, se viene a preguntar Ratzinger, “¿pudieron sacar los dos evangelistas la historia que cuentan?”. Según su respuesta, de la propia María. “Solo ella”, sostiene el Papa, “podía referir el evento de la Anunciación”. Los matices del teólogo alemán llegan con los detalles. Según explica en el tercer capítulo, dedicado al nacimiento de Jesús, la Virgen envolvió a su hijo en pañales, pero como cualquier otra madre en sus circunstancias, esto es, con amor pero “sin sensiblería”. Es la tradición, según Joseph Ratzinger, la que le pone literatura al asunto, metiendo en el cuadro un pesebre –representación del altar-- y unas gasas para envolver al bebé –un anticipo de la hora de su muerte-.

      El Papa, por tanto, hace tabla rasa con los detalles –“en el portal no había animales”-- y, a cambio, garantiza la veracidad del meollo del asunto: el nacimiento de Jesús no es un mito, sino una realidad: “Historia, historia real, acontecida, historia interpretada y comprendida con base a la Palabra de Dios”. Tan cierta, añade el Papa, como la virginidad de María. “Una mujer valiente”, escribe Joseph Ratzinger, “que incluso ante lo inaudito [el anuncio del Ángel] mantiene el autocontrol. Es una mujer de gran interioridad, que mantiene juntos el corazón y la razón y trata de entender el contexto, el conjunto del mensaje de Dios”.

  • Luís Magalhães
    The Catholic Group on the General Synod, which backed a no vote, has issued this statement:

    We regret the Synod was put in the position whereby draft legislation failed at final approval because it was unclear and unfair in its provision for those who, in conscience, are unable to accept the ministry of women as bishops or priests.

    The Catholic Group calls on the House of Bishops to reconvene the talks started in the summer between representatives of different groups, chaired by Bishop Justin Welby.

    The campaigning group Women and the Church has said today's result was a "devastating blow" for the Church of England.

    The Press Association reports:

    The Rev Rachel Weir, Watch chairman, said: "This is a tragic day for the Church of England after so many years of debate and after all our attempts at compromise.

    "Despite this disappointing setback, Watch will continue to campaign for the full acceptance of women's gifts of leadership in the Church's life."
    Não gosto ·  ·  · há 2 horas

  • Luís Magalhães
    http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.guardian.co.uk%2Fworld%2F2012%2Fnov%2F20%2Fwomen-bishops-church-england-vote-live&h=mAQHoQ6fh


    Women bishops: Church of England votes no - Live reaction
    www.guardian.co.uk
    Live coverage with Paul Owen as the Church of England votes whether to allow women to become bishops, its biggest decision for 20 years

    Não gosto ·  ·  ·  · há 2 horas
    • Gostas disto.
    • Luís Magalhães The Church of England has been plunged into its gravest crisis in decades after legislation that would have allowed female clergy to become bishops and swept away centuries of entrenched sexism was rejected by just six votes.

      In dramatic scenes at Chu      rch House in Westminster, a long-awaited measure that was the result of 12 torturous years of debate and more than three decades of campaigning was defeated by lay-members, prompting one bishop to warn that the established church risked becoming “a national embarrassment”.

      The legislation had needed a two-thirds majority in each house of synod to pass, but, despite comfortably managing that in both the houses of bishops and clergy, it was dealt a fatal blow in the laity where lay-members voted 132 votes in favour and 74 against.

      The result - a huge disappointment for campaigners who warned that the church’s image in the eyes of parliament and the public had been severely damaged- was also a bitter blow to Rowan Williams, the outgoing Archbishop of Canterbury whose time at Lambeth has been dominated by the issue and who had campaigned personally for a ‘yes’ vote.


  • Luís Magalhães
    No one is likely to underrate the significance of November's debate on women bishops in General Synod. It will shape the character of the Church of England for generations - and I'm not talking only about the decision we shall take, but about the way in which we discuss it and deal with the outcome of it.

    Those who, like myself, long to see a positive vote will want this for a range of reasons which have to do with both the essential health of the Church and its credibility in our society. They are keenly aware of living with a degree of theological inconsistency.

    As Anglicans we believe that there is one priesthood and one only in the Church, and that is the priesthood of Jesus Christ - his eternal offering of himself, crucified, risen and ascended, to the Father to secure everlasting "
    covenanted" peace between heaven and earth. To live as "very members incorporate in his Body" on earth is to be alive with his Spirit and so to be taken up in his action of praise and self-offering so that we may reflect something of it in our lives and relationships. To recall the Church to its true character in this connection, God calls individuals to gather the community, animate its worship and preside at its sacramental acts, where we learn afresh who we are. The priestly calling of all who are in Christ is thus focused in particular lives lived in service to the community and its well-being, integrity and holiness - lives that express in visible and symbolic terms the calling of a "priestly people."

    The commitment of most Anglicans to the ordained ministry of women rests on the conviction that what I have just summarised makes it inconsistent to exclude in principle any baptised person from the possibility of ordained ministry. And to take the further step of advocating the ordination or consecration of women as bishops is to recognise that the public role of embodying the priestly vocation of the Church can't be subdivided into self-contained jobs, but is in some sense organically unified, in time and space. Ordained ministry is one connected reality, realised in diverse ways. The earliest Christian generations reserved the Latin and Greek words for "priest" to refer to bishops, because they saw bishops as the human source and focus for this ministry of reminding the Church of what it is. The idea that there is a class of presbyters (or indeed deacons) who cannot be bishops is an odd one in this context, and one that is hard to rationalise exclusively on biblical or patristic grounds.
    Não gosto ·  ·  · há 2 horas
    • Gostas disto.
    • Luís Magalhães If that is correct, a Church that ordains women as priests but not as bishops is stuck with a real anomaly, one which introduces an unclarity into what we are saying about baptism and about the absorption of the Church in the priestly self-giving of Jesus Christ. Wanting to move beyond this anomaly is not a sign of giving in to secular egalitarianism - though we must be honest and admit that without secular feminism we might never have seen the urgency of this or the inconsistency of our previous position.

      Rectifying the anomaly is, we believe, good news in a range of ways. It is good news for women, who are at last assured in more than words alone that their baptismal relationship with Jesus Christ is not different from or inferior to that of men as regards their fitness for public ministry exercised in Christ's name and power. It is good news for men, who may now receive more freely the spiritual gifts God gives to women because women are recognised among those who can at every level animate and inspire the Church in their presidency at worship - and so it is good news for the whole Church, in the liberating of fresh gifts for all. It is good news for the world we live in, which needs the unequivocal affirmation of a dignity given equally to all by God in creation and redemption - and can now, we hope, see more clearly that the Church is not speaking a language completely remote from its own most generous and just instincts.

      But our challenge has been and still is to try and make it good news even for those within our fellowship who have conscientious doubts. The various attempts to find a formula to secure the conscientious position of those who are not convinced about the implications of the theology summarised earlier are not a matter of horse-trading, doing deals. They are a search for ways of expressing that mutual patience and gratitude that are just as much a part of life in the Body of Christ according to St Paul - trying to do the right thing for the Body, even if this leaves loose ends.

      And in this context, it is important to be clear about what the wording of the legislation does and doesn't say. In a culture of instant comment, it's all too easy for a version of what's being said to gain ground and dominate the discussion even when it doesn't represent what's actually there. We saw this in the widespread but mistaken assumption that the amendment proposed by the bishops in May gave parishes the right to choose their own bishop. We are seeing it now in the equally mistaken assumption that the word "respect" in the new amendment is little more than window-dressing.
    • Luís Magalhães The truth is that the word does have legal content. If you're required to show "respect," you need to be able to demonstrate that what you do takes account in practice of someone's conviction. You will need to show that it has made a difference to how you act; it doesn't just recommend an attitude or state of mind ("with all due respect ..."). The word leaves enough flexibility for appropriate responses to different circumstances, but it isn't so general as to be toothless.

      The legislation isn't perfect; all legislation for complex communities embodies compromise and unfinished business. The tough question for those who are still undecided is whether delay would produce anything better. For those who think the legislation has compromised too far, it may be important to note that conscientious opposition has not grown noticeably weaker; it can't be taken for granted that any delay would guarantee a smoother passage. And those who think that the provision for dissent is inadequate have to reckon with the extreme unlikelihood, given the way things have gone in the last few years, that any future legislation will be able to find a more acceptable framework. The chances are that there will in fact be greater pressure from some quarters for a "single clause" measure.

      In other words, voting against the legislation risks committing us to a period of continued and perhaps intensified internal conflict with no clearly guaranteed outcome. Of course, those who believe that the episcopal ministry of women is simply contrary to God's will for the Church of England will vote against, and there should be no unfair pressure on clear consciences. They are voting for what they truly believe is God's purpose for his Church.

      But for those who find it not quite good enough or not quite simple enough, the question must be, "What are you voting for if you vote against this Measure?" And what if you decide that that the answer is, uncomfortably, a period of publicly embarrassing and internally draining indecision?

      My hope for next month's debate is that it will tackle what is really before us, not what it is assumed or even suspected to mean; that it will give us grounds for trusting one another more rather than less; that it will be rooted in a serious theological engagement with what makes for the good of the Church and its mission, a serious attempt to be obedient to God's leading - and, perhaps most soberingly, that it will not ignore the sense of urgency about resolving this that is felt inside and outside the Church, often with real pain and bewilderment.
    • Luís Magalhães As a Synod, we are asked to act, not only as a legislature, but as a body that serves the Kingdom of God and takes a spiritual and pastoral responsibility for its actions. And I know that Synod members, myself among them, will be praying hard about what this entails.

      Rowan Williams is the Archbishop of Canterbury. This article first appeared in the Church Times in anticipation of the General Synod returning next month to debate legislation allowing women bishops.http://www.abc.net.au/religion/articles/2012/10/23/3616348.htm

      A priestly people: Women bishops and the unity of the Church – Opinion – ABC Religio
      www.abc.net.au
      Due to its refusal to ordain women bishops, the Church is beset by a fundamental...Ver mais

  • Luís Magalhães
    http://www.youtube.com/watch?v=cA5MJz_4UkY&feature=related
    Não gosto ·  ·  · há 3 horas



  • Catia Lourenco
    NÃO CONSIGO VIVER SEM TI

    Sem ti o Sol não nasce de manhã
    Nem se põe ao crepúsculo.
    Sem ti não há dia nem noite,

    Nem a alegria do meu viver...
    És em mim a parte que me falta.
    Desconhecida e nunca vista,
    Conheço-te a essência que me
    Desfaz em prantos!
    Ah, como gostaria de contigo
    Viver todos os momentos desta
    Vida tão cheia de tormentos
    E nos teus braços me deitar
    E dividir o que tenho para
    Dar-te...

    NÃO CONSIGO VIVER SEM TI Sem ti o Sol não nasce de manhã Nem se põe ao crepúsculo. Sem ti não há dia nem noite, Nem a alegria do meu viver... És em mim a parte que me falta. Desconhecida e nunca vista, Conheço-te a essência que me Desfaz em prantos! Ah, como gostaria de contigo Viver todos os momentos desta Vida tão cheia de tormentos E nos teus braços me deitar E dividir o que tenho para Dar-te...

    Não gosto ·  ·  · há 10 horas

  • Luís Magalhães
    The revelation at Sinai and Jacob's vision of the ladder share something in common. Just as Yeshua was the "Voice of the Living God (קוֹל אֱלהִים חַיִּים) speaking (davar) from the midst of the fire" at Sinai (Deut. 5:26), so He was the Ascended LORD standing above the ladder speaking the word of promise given earlier to Israel (Gen. 28:12-15). Note that the Hebrew words for "ladder," (i.e., sullam: סֻלָּם), "voice" (i.e., kol: קל), and "Sinai" (סִינָי) have the same numerical value, which suggests a connection between the two great visions. Yeshua is the Ladder to God, the means by which the Living Torah both descends and ascends for the sake of our deliverance. The "ladder of Sinai" is not meant for us to ascend but rather is for the LORD our Savior to descend and ascend on our behalf. Yeshua is the way, the truth, and the life (הדֶּרֶךְ וְהָאֱמֶת וְהַחַיִּים): no one can draw near to the Heavenly Father apart from Him (John 14:6).

    http://www.youtube.com/watch?v=GWFsCxg-Q5s&feature=related

    Rihanna Diamonds Live X Factor 2012 Video Music Awards VMA IHeartRadio Music Festival
    www.youtube.com
    Rihanna Diamonds Live We Found Love Live X Factor 2012 Video Music Awards VMA IHeartRadio Music Festival Lyrics Music Video Official Cockiness We Found Love ...

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  • Luisa Baião

    Fotos da cronologia
    Para Viver um Grande Amor


    É preciso abrir todas as portas que fecham o coração...Ver mais
    Emoções... Emoções... Emoções...! Quanta confusão entre emoções e sentimentos!

    Não gosto ·  ·  · há 14 horas



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