Academic literature on the topic 'Catholic Church. Pope (1963-1978 : Paul VI)'

The Catholic Church, while discharging – from the very beginning – its religious mission in the world, governs itself with its own legal order. Initially, but for a relatively short period of time, the Christians sought for the principles of their Christian life exclusively in the Revelation. There came however the epoch in which the guidelines for these principles were derived also from the provisions that were ever more frequently issued by the Church authorities. Since the propotion of these provisions systematically grew there appeared a natural tendency, continued throughout centuries, to compile the Church law collections. The tendency toward the inroduction of unification among the accumulating norms reached its climax in the Decretals of Gregory IX (1234). On the other hand the Corpus Iuris Canonici, composed of six original collections, and annouced by Pope Gregory XIII in 1582 was not awarded the status of official collection. It was only in the 20th century that there came to being the appropriate circumstances for the creation of the codification in the modern sense. These circumstances enabled Pope Pius X to embark upon the codification undertaking. The latter was completed by Pope Benedict XV's publication of the Code of Canon Law in 1917. In 1963, Pope John XXIII, while following the line launched by aggiornamento of Vatican Council II, initiated the revision of the Code of canon law. To reach that goal he appointed a special commission of cardinals, supported by the collegium of consultants (experts in canon law). The labour over the revision and simultaneously the codification of canon law, undertaken after the Council ended its sessions, were a long and complex process. There participated in it also the consulting agencies such as inter alia the episcopates of particular countries as well as the departments of theology and canon law of Church Universities. While preparing the new Code of canon Law, the codifiers took into consideration the recommendations and directives issued by Vatican Council II as well as the rich post-Council legislation. What however made up the major source for the discussed undertaking was the Code of Canon Law of 1917, this being the expression of faithfulness toward the canonical tradition. The codification work of Pope John XXIII was continued by Popes Paul VI and John Paul I but it was only John Paul II who managed to bring the work to an end. After almost 20 years of the codifiers' arduous labour the Polish Pope announced the new Code of canon law. This was done on the 25th of January 1983 (the Code being in effect from the 27th of November of 1983). The ceremonious presentation of the Code, made with the participation of the supreme legislator in the Church, took place on the 3rd of February of the same year.

Summary. Religious differences may rise and actually historically rose tensions and even wars. In the history, Christians also caused wars and were a threat to social integration and peace, despite the fact that Christianity is a religion of peace. God in Christians’ vision is a God of peace, and the birth of Son of God was to give peace «among men in whom he is well pleased» (Lk 2,14b). Although Christians themselves caused wars, died in them, were murdered and had to fight, the social doctrine of Christianity is focused on peace. Also the social thought of the Roman Catholic Church strives to build peace. Over the years, the social teaching of the Roman Catholic Church was formed, which sees the conditions and foundations for peace. These are: the dignity of the human person, the natural law, human rights, common good, truth, freedom, love and social justice. The development of the Roman Catholic Church’s teaching on peace was contributed by popes of XX century: Pius XI (1922–1939), Pius XII (1939–1958), with high impact – John XXIII (1958–1963), Paul VI (1963–1978), Pope John Paul II (1978–2005) and Pope Benedict XVI (2005–2013). After Pope Benedict XVI’s resignation, the most important role of the preceptor in the Church of Rome fulfills Francis – the pope from Argentina. Although his pontificate is not long, and teaching is not complete, but you can tell that he continues to build the social doctrine of the Roman Church in matters of peace through the development of so-called «culture of encounter». Based on selected speeches and letters of two years’ pontificate of Francis, the first figure of «culture of encounter» can be lined out as a way of preventing and resolving tensions in the contemporary world. Fundamentals of the concept of dialogue Francis created in the days of being a Jesuit priest and professor at Jesuit universities. He based it on the concept of Romano Guardini’s dialogue. Foundations of the look at the dialogue – in terms of Jorge Mario Bergoglio are strictly theological: God enters into dialogue with man, what enables man to «leaving himself» and enter into dialogue with others. Bergoglio dealt with various aspects of the dialogue: the Church and the world, culture and faith, dialogue between religions and cultures, dialogue inter-social and inter-national, dialogue rising solidarity and co-creating the common good. According to him the dialogue is a continuous task, not a single event; is overcoming widespread «culture of effacement» and «culture of fight» towards a «culture of encounter»; it releases from autism, isolation, gives strength and meaning of life, renews the ability to listen, lets looking at community in the perspective of the whole and not just selected units. As Bishop of Rome Jorge Mario Bergoglio continues and develops his idea of «a culture of dialogue and encounter». In promoting dialogue, he sees his own mission and permanent commitment imposed on him. He promotes the atmosphere – a kind of «music» – of dialogue, by basing it on emotions, respect, intuition, lack of threat and on trust. The dialogue in this sense sees a partner in each person, values the exchange always positively, and as a result it leads to making life ethical, bringing back respect for life and rights of every human being, granting the world a more human face. «Culture of encounter» has the power of social integration: it removes marginalization, the man is the goal not the means of actions, it does not allow a man to be reduced to a mere object, tools for profit or authority, but includes him into a community that is created by people and for their benefit. Society integrated in this way, constantly following «culture of encounter» rule, renews itself all the time and continually builds peace. All people are called to such building: believers and those who do not believe, all of good will. Also, the heads of state have in this effort of breaking the spiral of violence and a «culture of conflict» – both in economic and political dimension – big task and responsibility. Pope Francis reminded about this in a special letter to president of the Russian Federation Vladimir Putin on September 14, 2014 year. In the letter he wrote: «it is clear that, for the world’s peoples, armed conflicts are always a deliberate negation of international harmony, and create profound divisions and deep wounds which require many years to heal. Wars are a concrete refusal to pursue the great economic and social goals that the international community has set itself, as seen, for example, in the Millennium Development Goals. Unfortunately, the many armed conflicts which continue to afflict the world today present us daily with dramatic images of misery, hunger, illness and death. Without peace, there can be no form of economic development. Violence never begets peace, the necessary condition for development». On thebasis of the current teaching of PopeFrancisthe following conclusion can be drawn, thatthe key topeace in the worldin many dimensions- evenbetweenreligions–isadialoguedeveloped under «cultureof encounter».

This paper is an exploration of the elements for developing a program of liturgical formation according to the principles and themes indicated in Pope John Paul II’s Dilecti Amici. It is in line with the celebration of the 2019 Year of the Youth, as it endeavors to get to know the youth better in view of ministering to them more effectively. Indicated in the paper is a general overview of the current situation of the youth, highlighting such features as those pertinent to their interests and capacity for liturgical participation. By learning the proper exercise of their ministry and being imbued with the true spirit of the liturgy, they will be able to bring themselves and the people whom they serve to a more devout and fruitful participation in liturgical celebrations. The paper offered an exposition of Pope John Paul II’s Apostolic Letter Dilecti Amici to bring to clearer light his vision for young people in and for the Church and cues that are pertinent and relevant for the liturgical formation of the youth today. Moreover, the paper articulates some considerations and indications for forming young people in and for the liturgy to help them grow spiritually in their formative years and thus equip them with the needed skills and values to make a positive impact on the Church and on the society both now and in their future. References Bacani, T., A Spirituality for Ministry, Manila 2006. Bauerschmidt, F.- Buckley, J., Catholic Theology: An Introduction, Oxford 2017. Catholic Bishops' Conference of the Philippines-Episcopal Commission on Youth (CBCP-ECY) and the Catholic Educational of Association of the Philippines (CEAP), "The National Filipino Catholic Youth Study", Manila 2015. Chupungco, A., "Active Participation," in Pastoral Liturgy: Shepherding God's Flock, ed. G. Diwa, Manila 2013, 29-61. Chupungco, A., "A Definition of Liturgy," in Handbook for Liturgical Studies 1: Introduction to the Liturgy, A.J. Chupungco, Collegeville 2000, p. 3-10. Chupungco, A., "Lay Liturgical Ministries," in Liturgy for the Filipino Church, ed. J. Manabat, Manila 2004, 199-208. Clemens, J., "The Church's Commitment to the Young: From John Paul II to Pope Francis," presented at the International Meeting on World Youth Day (Rio 2013-Krakow 2016) on 10-13 April 2014 at Sassone di Ciampino, Rome, p. 1-17. in <http://www.laici.va/content/dam/laici/documenti/clemens/english/Clemens%20%20the%20Church's%20commitment%20to%20the%20young.pdf.> Episcopal Commission on Catechism and Catholic Education of the Catholic Bishops' Conference of the Philippines, Catechism for Filipino Catholics (CFC), Manila 1997. Episcopal Commission on Catechism and Catholic Education of the Catholic Bishops' Conference of the Philippine, Catechism of the Catholic Church, (CCC), Manila 1994. John Paul II, Address to young people: "After his first Angelus at the end of the solemn liturgy that inaugurated his pontificate, 22 October 1978", International Meeting on WYD, Rio 2013 - Krakow 2016, The Church commitment to the young: from John Paul II to Pope Francis, (12 April 2014.) John Paul II, Catechesi tradendae, on Catechesis in our Time (16 October 1979) in Vatican Council II. More Post Conciliar Documents 2, ed. A. Flannery, Pasay City 1996, 762-814. John Paul II, Post-Synodal Apostolic Exhortation Christifideles laici on the Vocation and the Mission of the Lay Faithful in the Church and in the World (30 December 1988), Pasay City 2014. John Paul II, Apostolic Letter Dilecti Amici, (31 March 1984) to the Youth of the World on the Occasion of the International Youth Year. 1984. John Paul II, Encyclical Letter Ecclesia de Eucharistia on the Eucharist in its Relationship to the Church (April 17, 2003). John Paul II, Apostolic Letter Vicesimus Quintus Annus on the 25th Anniversary of the Promulgation of the Conciliar Constitution Sacrosanctum Concilium on the Sacred Liturgy (4 December 1988). L’Osservatore Romano (23-24 October 1978), p. 2. Mazza, E., Mystagogy, A Theology of Liturgy in the Patristic Age, New York 1989. Paul VI, "Apostolic Letter Ministeria Quaedam on the First Tonsure, Minor Orders, and Subdiaconate (15 August 1972)," in Vatican Council II. The Conciliar and Post Conciliar Documents, Vol. 1 ed. A. Flannery, New York 1996, 427-432. Pontifical Committee on International Eucharistic Congress, "Christ in You our Hope of glory", The Eucharist: source and goal of the Church's mission, Theological and pastoral reflections in preparation for the 51st International Congress, Cebu, Philippines 2016. Pontifical Council for the Laity, A Dicastery of the Roman Curia at the Service of the Laity (21 January 2014) Feast of St. Agnes, 2., Pope Francis message for the 29th World Youth Day. Pope Francis to the young people in celebration of Apostolic Journey to Rio de Janeiro on the occasion of the 28th World Youth Day, presented during the prayer vigil with the young people on 27 July 2013 at Copacabana, Rio de Janeiro. in <http://w2.vatican.va/content/francesco/en/speeches/2013/july/documents/papafrancesco_20130727_gmg-veglia-giovani.html> Raas, B., "Ministries," in Liturgy, Ministries and the Bible, Manila 1992, 77-131. Second Vatican Council, Constitution Sacrosanctum Concilium on the Sacred Liturgy (4 December 1963): AAS 56 (1964) 97-138. Eng. tr.: Vatican Council II. The Conciliar and Post-Conciliar Documents, ed. Flannery, 1-36. Second Vatican Council, “Declaration Gravissimum Educationis on Christian Education (28 October 1965),” AAS 58 (1966) 728-739. Eng. tr.: Vatican Council II, ed. Flannery, 725-737. Second Vatican Council, "Dogmatic Constitution Lumen Gentium on the Church (21 November 1964)," in Vatican Council II. The Conciliar and Post Conciliar Documents, Vol. 1, ed. A. Flannery, New York 1996, 350-426. Second Vatican Council, "Pastoral Constitution Gaudium et Spes on the Church in the Modern World: AAS (1965). Eng. tr.: Vatican Council II, ed. Flannery, 903-1014.

Pope Paul VI (1963–1978), in his homily on 31 July 1969 at the closing Mass of his pastoral visit in Kampala (Uganda), told the gathered faithful that his main mission was to foster what they already were: “Africans and Christians.” Lurking behind that papal assertion was the fear that Christianity might fade away in sub-Saharan Africa after attaining political independence. That fear came close to becoming a reality in Guinea when Sékou Touré, the country’s post-independent president, experimented with Marxist ideology by expelling foreign missionaries and even imprisoned the first Guinean-born bishop. As it turned out, the Guinean experiment became one of the few rare exceptions. The post-missionary Catholic Church in Africa is believed to have started its trajectory of growth and transition in the 1970s. In terms of a continent-wide consciousness as a local church, the 1974 Synod of Bishops in Rome allowed African bishops to come together to assess the situation of their local church and its post-missionary future. Their continental body, the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM), gave them the platform to speak in unison. Using the historical narrative approach, this research demonstrates the historical/transitional curves of Catholicism in sub-Saharan Africa in the last fifty years. Its point of reference is the 1974 Synod in Rome, whose fiftieth anniversary of convocation is in October 2024.

The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is achieved in the Sabuaga Festival. Hence, the researcher articulates the following, namely: First, the dimensions of the Sabuaga Festival that make it an expression of popular piety. Second, the principles offered by DPPL for the true and fruitful harmonization of liturgy and popular piety. Third, the pastoral action plan, entitled: “An Authentic Pastoral Action of the Liturgy: Towards Building upon the Riches of the Sabuaga as a Popular Piety,” which provides suitable catechesis for the harmonization of Liturgy and Popular Piety in the Sabuaga Festival. References Archdiocese of Saint Paul and Minneapolis, “What Is ‘Liturgy’? Why Is It Important?” Accessed last March 29, 2021 from https://www.archspm.org/faith-and-discipleship/catholic-faith/what-is-liturgy-why-is-it-important/. Benedict XVI, Jesus of Nazareth. Holy Week: From the Entrance into Jerusalem to the Resurrection. London: Catholic Truth Society. Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. Vatican City: Libreria Editrice Vaticana, 1997. Catholic Bishops’ Conference of the Philippines. Acts and Decrees of the Second Plenary Council of the Philippines. Manila: CBCP, 1992. Catholic Bishops’ Conference of the Philippines. Catechism for Filipino Catholics. Manila: ECCCE Word and Life Publications, 2008. Robert E. Alvis. “The Tenacity of Popular Devotions in the Age of Vatican II: Learning from the Divine Mercy,” Religions 12, 1 (2021): 65. https://doi.org/10.3390/rel12010065 Catholic Culture. “Catholic Activity: Liturgy of Easter Sunday and the Octave of Easter,” Accessed March 16, 2021 from https://www.catholicculture.org/culture/liturgicalyear/activities/view.cfm?id=1044. Chupungco, Anscar J. “Liturgical Inculturation: The Future That Awaits Us.” Accessed last 3 April 2021 from https://www.valpo.edu/institute-of-liturgical-studies/files/2016/09/chupungco2.pdf. Cole, Father. “St. John Damascene: Holy Pictures to the Rescue!” National Catholic Register. Last modified December 1, 1996. Accessed last March 31, 2021 from https://www.ncregister.com/news/st-john-damascene-holy-pictures-to-the-rescue. Coffey, David. “The Common and the Ordained Priesthood,” Theological Studies 58 (1997). Congregation for Divine Worship and Discipline of the Sacraments. Directory on Popular Piety and the Liturgy, Principles, and Guidelines. Promulgated on December 2001. Accessed from http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html Deguma, Jabin J. Melona S. Case, and Jemima N. Tandag. “Popular Religiosity: Experiencing Quiapo and Turumba.” American Research Journal of Humanities & Social Science Vol. 2, 6 (June 2019). https://www.researchgate.net/publication/337158384_Popular_Religiosity_Experiencing_Quiapo_and_Turumba Duggan, Robert D. “Good Liturgy: The Assembly,” America: The Jesuit Review. Last modified, 1 March 2004. Accessed last 4 April 2021 from https://www.americamagazine.org/issue/475/article/good-liturgy-assembly Ecclesia in Asia, Post Synodal Exhortation solemnly promulgated by His Holiness: John Paul II on November 6, 1999. Accessed last March 29, 2021 from http://www.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp- ii_exh_06111999_ecclesia-in-asia.html. Estevez, Jorge Arturo Medina. “Popular Piety And The Life Of Faith,” Catholic Culture. Accessed March 31, 2021 from https://www.catholicculture.org/culture/library/view.cfm?recnum=4614. Evangelii Gaudium. Apostolic Exhortation on the Proclamation of the Gospel in Today’s World of the His Holiness Pope Francis promulgated on 24 November 2013. Accessed last 4 April 2021 from http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#The_evangelizing_power_of_popular_piety Evangelii Nuntiandi Apostolic Exhortation, solemnly promulgated by His Holiness Pope Paul VI on December 8, 1975. Accessed last 30 March 2021 from http://www.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi.html. Fifth General Conference of the Bishops of Latin America and the Caribbean convened in Aparecida (Brazil), from May 13 to 31, 2007. 258-265. Gueguen, John. “Jesus of Nazareth from Baptism in the Jordan to the Transfiguration Joseph Ratzinger-Pope Benedict XVI." Accessed last 14 March 2021, from http://my.ilstu.edu/~jguegu/BenedictXVIPart2.pdf?fbclid=IwAR2Ehr2_33BasxvvDnOGBEqaEz0VajyxpzfO2FYCq5Vi-j0et09a_St2PiU Graduateway. “Popular Piety: Emotive Christianity in Medieval Society Example.” Accessed last 11 December 2020 from https://graduateway.com/popular-piety-emotive-christianity-in-medieval-society/. Guardini, Romano. “The Spirit of the Liturgy.” Accessed last March 31, 2021 from https://www.ewtn.com/catholicism/library/spirit-of-the-liturgy-11203. Ivan About Town. “Pampanga: Easter Sunday Salubong, Pusu-Puso, and Sagalas of Santo Tomas.” Last modified, 6 April 2010. Accessed last 5 April 2021, from https://www.ivanhenares.com/2010/04/pampanga-easter-sunday-salubong-pusu.html Keenan OP, Oliver James. New Series: Popular Piety,” The Dominican Friars – England and Scotland. Last modified 18 October 2013. Accessed last March 30, 2021 from https://www.english.op.org/godzdogz/new-series-popular-piety Krueger, Derek. “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, eds. Martina Bagnoli, Holger A. Klein, C Griffith Mann, and James Robinson. London: The British Museum Press, 2011. Kroeger, James H. “Popular Piety: Some Missiological Insights,” Japan Mission Journal Vol. 70, 4 (Winter 2016). Lumen Gentium. Dogmatic Constitution on the Church, solemnly promulgated by His Holiness Pope Paul VI on November 21, 1964. Accessed last March 30, 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html. McEvoy, Bernice. “Why Do Catholics Wear Medals, Scapulars &amp; Venerate Relics?” St Martin Apostolate. Last modified July 8, 2019. Accessed last 4 April 2021 from https://www.stmartin.ie/why-do-catholics-wear-medals-scapulars-venerate-relics/. Mirus, Jeff. “Vatican II on the Liturgy: Particular Norms and the Eucharist,” Catholic Culture. Last modified 11 February 2010. Accessed last March 29, 2021 from https://www.catholicculture.org/commentary/vatican-ii-on-liturgy-particular-norms-eucharist/. Musicam Sacram, Second Vatican Ecumenical Council Instruction on Music in the Liturgy solemnly promulgated on 5 March 1967. Accessed last 4 April 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_instr_19670305_musicam-sacram_en.html Piotr, Roszak. and Sławomir Tykarski. “Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98” Religions 11, 658 (2020): doi:10.3390/rel11120658 Plese, Matthew. “A Catholic Guide to Relics: What Kinds Are There and Why Do We Honor Them?” The Fatima Center. Accessed last 1 March 2020 from https://fatima.org/news-views/catholic-apologetics-58/. __________. “The Importance of Kneeling and Prostrations,” The Fatima Center. last modified June 15, 2020. Accessed last 4 April 2021 from https://fatima.org/news-views/the-importance-of-kneeling-and-prostrations/. Pontifical Council for Culture, Towards a Pastoral Approach to Culture. Promulgated in 1999. Accessed last 4 April 2021 from https://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_pc-cultr_doc_03061999_pastoral_en.html. Ratzinger, Joseph Cardinal. God and the world: believing and living in our time: A Conversation with Peter Seewald. Translated by Henry Taylor. San Francisco, CA: Ignatius Press, 2002. __________. “Sacred Places: The Altar and the Direction of Liturgical Prayer,” The Institute for Sacred Architecture. Accessed last March 31, 2021 from https://www.sacredarchitecture.org/articles/the_altar_and_the_direction_of_liturgical_prayer/. Rosales, Daniel Montoya. “The Influence of the Missionary Heritage on Liturgical Forms.” International Review of Missions, 74, 295 (July 1985): 373-376. https://doi.org/10.1111/j.1758-6631.1985.tb02595.x Sacramentum Caritatis. Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission, solemnly promulgated by His Holiness Benedict XVI on 22 February 2007. Accessed March 29, 2021 from https://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html#Actuosa_participatio Sacrosanctum Concilium. Constitution on Sacred Liturgy, solemnly promulgated by His Holiness Pope Paul VI on December 4, 1963. Accessed last 1 April 2021 from https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html Saunders, William. “Icons and Sacred Images,” Catholic Exchange. Last modified January 19, 2017. Accessed last 4 April 2021 from https://catholicexchange.com/icons-sacred-images-2. Salvador, Ryan. “Some Reflections on Theology and Popular Piety: A Fruitful or Fraught Relationship?” HeyJ 53 (2012): 961–971. Scheuman, Joseph. “Five Truths About the Incarnation,” Desiring God. Last Modified 25 December 2013. Accessed last March 31, 2021 from https://www.desiringgod.org/articles/five-truths-about-the-incarnation. Sheehan, Peter C. “Role of Music in Liturgy.” Academia.edu. Accessed March 31, 2021. https://www.academia.edu/12569062/Role_of_Music_in_Liturgy. Stroik, Duncan G., and Barbara J. Elliott, James Fitzmaurice, et al. “The Church Building as Sacred Place: Beauty, Transcendence & Eternal,” The Imaginative Conservative. Last modified August 13, 2019. Accessed last 4 April 2021 from https://theimaginativeconservative.org/2013/02/the-church-building-as-sacred-place.html. Synod of Bishops XIII Ordinary General Assembly The New Evangelization for the Transmission of the Christian Faith, Instrumentum Laboris" promulgated in 2012. Accessed last March 30, 2021 from http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html. Szylak, Paweł. “Popular Piety: Processions,” The Dominican Friars – England and Scotland. Last modified 14 January 2014. Accessed March 31, 2021. https://www.english.op.org/godzdogz/popular-piety-processions. Theodula and Popular Religiosity. “Liturgy and Popular Religiosity: Historical Perspective,” accessed last 4 April 2020 from https://theologicaldramatics.wordpress.com/popular-religiosity/02-popular-religionreligiosity-and-official-liturgy/notes-mark-francis-csv/ Theodula and Popular Religiosity. “Debosyon.” Accessed last 4 April 2021 from https://theologicaldramatics.wordpress.com/liturgy-popular-piety-religiosity-in-the-magisterium/ Thompson, O.P Augustine. “The Dominican Venia and Kissing the Scapular.” New Liturgical Movement. Last modified 5 July 2008. Accessed March 31, 2021 from http://www.newliturgicalmovement.org/2008/07/dominican-venia-and-kissing-scapular.html#.YGQCrZMzbe0. Appendix: SC- Sacrosanctum Concilium CCC- Catechism of the Catholic Church DPPL- Directory on Popular Piety and the Liturgy YOUCAT- Youth Catechism EG- Evangelii Gaudium

I percorsi che hanno portato i cattolici a ripensare il proprio rapporto con gli ebrei sono molti e investono aspetti molteplici del problema. A questo tema, approdato infine al Concilio Vaticano II con la dichiarazione Nostra Aetate (1965), si è aggiunta la questione della posizione dei cristiani di fronte alla nascita dello Stato di Israele. Le riviste cattoliche italiane (di cui si sono qui prese in esame quelle d’opinione di diverso orientamento), luogo di discussione e di formazione di un’opinione pubblica consapevole, rispettarono tale pluralismo e, grazie all’impulso conciliare, affrontarono con crescente competenza la questione dei rapporti ebraico-cristiani, diventando fucina di un confronto fecondo con l’ebraismo. La vicenda dello Stato di Israele si è certamente intrecciata con il dialogo ebraico-cristiano, ma la maggior parte delle riviste cattoliche riuscì a non confondere i due piani e a compiere valutazioni distinte. La solida difesa del dialogo ebraico-cristiano si accompagnò nelle riviste della sinistra cattolica, soprattutto dopo il 1967, a una visione sempre più critica del ruolo che Israele stava svolgendo in Medio Oriente e a un avvicinamento alle posizioni palestinesi. Nella destra cattolica, in alcuni casi lontana dallo spirito conciliare sul tema dei rapporti tra le due fedi abramitiche, furono maggiori le voci in favore dello Stato di Israele, il cui ruolo era inserito nel quadro della guerra fredda.
Paths bringing Catholics to reconsider their relationship with the Jewish are various and touch manyfold aspects of the issue, which finally was brought up during the Second Vatican Council in the declaration Nostra Aetate (1965). Meanwhile Christians were further confronted by the foundation of Israel. Italian Catholic reviews, in the pluralism of the Council, faced with increased competence the issue of Christian-Jewish relationship and became the place for internal debates, opinion making, but also fruitful confrontation with Hebraism; those holding different views are specifically taken into account in this work. The course of Israel as state is certainly interwoven with the Christian-Jewish dialogue, but most Catholic reviews managed to keep the discussion and their evaluations on two different levels. The support of Christian-Jewish dialogue did not prevent left-wing Catholics from a critical vision of the role played by Israel in the Middle East, particularly in 1967, when positions came close to Palestinians. On the other hand within the Catholic right-wing, sometimes far from the spirit of the Council about the two religions with same roots, voices rose in favour of Israel and its role in the frame of the cold war.

I percorsi che hanno portato i cattolici a ripensare il proprio rapporto con gli ebrei sono molti e investono aspetti molteplici del problema. A questo tema, approdato infine al Concilio Vaticano II con la dichiarazione Nostra Aetate (1965), si è aggiunta la questione della posizione dei cristiani di fronte alla nascita dello Stato di Israele. Le riviste cattoliche italiane (di cui si sono qui prese in esame quelle d’opinione di diverso orientamento), luogo di discussione e di formazione di un’opinione pubblica consapevole, rispettarono tale pluralismo e, grazie all’impulso conciliare, affrontarono con crescente competenza la questione dei rapporti ebraico-cristiani, diventando fucina di un confronto fecondo con l’ebraismo. La vicenda dello Stato di Israele si è certamente intrecciata con il dialogo ebraico-cristiano, ma la maggior parte delle riviste cattoliche riuscì a non confondere i due piani e a compiere valutazioni distinte. La solida difesa del dialogo ebraico-cristiano si accompagnò nelle riviste della sinistra cattolica, soprattutto dopo il 1967, a una visione sempre più critica del ruolo che Israele stava svolgendo in Medio Oriente e a un avvicinamento alle posizioni palestinesi. Nella destra cattolica, in alcuni casi lontana dallo spirito conciliare sul tema dei rapporti tra le due fedi abramitiche, furono maggiori le voci in favore dello Stato di Israele, il cui ruolo era inserito nel quadro della guerra fredda.
Paths bringing Catholics to reconsider their relationship with the Jewish are various and touch manyfold aspects of the issue, which finally was brought up during the Second Vatican Council in the declaration Nostra Aetate (1965). Meanwhile Christians were further confronted by the foundation of Israel. Italian Catholic reviews, in the pluralism of the Council, faced with increased competence the issue of Christian-Jewish relationship and became the place for internal debates, opinion making, but also fruitful confrontation with Hebraism; those holding different views are specifically taken into account in this work. The course of Israel as state is certainly interwoven with the Christian-Jewish dialogue, but most Catholic reviews managed to keep the discussion and their evaluations on two different levels. The support of Christian-Jewish dialogue did not prevent left-wing Catholics from a critical vision of the role played by Israel in the Middle East, particularly in 1967, when positions came close to Palestinians. On the other hand within the Catholic right-wing, sometimes far from the spirit of the Council about the two religions with same roots, voices rose in favour of Israel and its role in the frame of the cold war.

This short essay gives a brief outline of Paul VI’s pontificate (1963-1978). It focuses on the following topics: Paul VI’s efforts to lead and implement the Second Vatican Council; his reforms of ecclesiastical institutions; the resistances to change by conservative Catholics and their sway over Pope Montini and the Roman Curia; the problematic moral teaching of Paul VI; his effort for a Church that keeps its role as expert in human affairs, although in a non-confessional way.

This chapter looks at several key moments in the 1960s: After Vatican II and the triumph of religion's self-secularization came the encyclical Humanæ vitæ in 1968, advocating a maximalist position forbidding any sexual activity not intended for procreation. Catholics did not understand this position that had seemingly come out of the blue. Secularists were outraged at the reactionary pope. Why, when the Church Council had elaborated a theology of modernity, would Pope Paul VI reaffirm traditional norms? He did so because he realized there had been a radical change in shared values, meaning that ‘natural’ law and morality were no longer in accordance. Society's values were no longer secularized Christian values; new values had been founded on individualism, freedom, and the valorization of desire. Moreover, at a time when the Church and secular society seemed to have reconciled over the defence of common values, the 1960s witnessed the affirmation of a new anthropological paradigm that shattered this common base. A wave of youth revolts swept through the world during the ten years between 1963 and 1973. In Western Europe and the United States, these youth movements brought about a radical change in the system of dominant values, which gradually became enshrined in law everywhere over the fifty years that followed 1968.