Academic literature on the topic 'Episcopal conferences (Catholic)'

Este artigo estuda a presença do laicato no catolicismo latino-americano, desde o início da colonização (1498) até a primeira metade do século XX. Nesse período, a Igreja Católica se estruturou de forma hierárquica, fazendo do leigo um “auxiliar do clero”, como declarou a I Conferência do Episcopado latino-americano (Rio de Janeiro – 1955). Portanto, o objetivo deste artigo é demonstrar que o leigo teve uma pseudo-autonomia no período colonial e foi colaborador da hierarquia, por meio da Ação Católica geral e especializada, no período de formação dos estados nacionais. Essa visão histórica contribui para entender as conclusões das Conferências Episcopais latino-americanas de Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), a respeito do papel do laicato na Igreja e na sociedade.Abstract: This article studies the presence of the laity in the Latin American Catholicism, from the beginning of colonization (1948) to the first half of the XX century. In this period, the Catholic Church has been structured in a hierarchic form, making the laity a “clergy auxiliary”, as stated by the First Latin American Episcopal Conference (Rio de Janeiro – 1955). Therefore, the objective of this article is to demonstrate that the laity had pseudo-autonomy in the colonial period and also, was a collaborator of hierarchy, through the General and Specialized Catholic Action, in the period of formation of the national states. This historical view helps to understand the conclusions of the Latin American Episcopal Conferences in Medellín (1968), Puebla (1979), Santo Domingo (1992) e Aparecida (2007), regarding the role of laity inside the Church and the society.

The current synodal process (2021–2024) engaging the worldwide Catholic Church at the micro, meso and macro levels involves bringing Christians from across cultures, ethnic communities, linguistic groups and nationalities to interact and shape their journey as people of God. Without wanting to reproduce the intense debate that is in progress, we limit ourselves to examining the crucial issue—to a great extent ignored—of the intercultural lived ecclesiology associated with the inter gentes synodal praxis of communion, participation and mission. Although the synodal journey appears to be promising, the endogenous and exogenous ecclesial and societal differences implied in the inter gentes discernment can render it a complex transformative endeavor, entailing reciprocal enrichment and mutual critique. Taking up ideas that emerged in the various episcopal conferences in Asia in dialogue with some key themes in one of the European, namely, the German Episcopal Conference, we trace the intercultural challenges and prospects of communio, partecipatio et missio inter gentes, with a view to transforming the Church’s way of being and functioning.

AbstractThis essay examines pressures and theological developments regarding sexuality and birth control within Anglicanism, as represented by statements from Lambeth Conferences and in discussions in the Church of England during the early to mid twentieth century, and notes some of the changes in ‘official’ position within US churches and especially The Episcopal Church. It offers comparison with the developments in moral theology within the Roman Catholic Church after 1930 and asks if, and by what means, the two Communions may come to agree on the specific issue of contraception.

O estudo apresenta um apanhado das preocupações da Igreja Católica sobre a questão ambiental, colhidas nos vários documentos, desde o Vaticano II até a V Conferência Latino-Americana, de Aparecida. Torna-se bastante incisiva, sobretudo, nos pronunciamentos dos Papas Paulo VI e João Paulo II. Está bem presente na temática de várias Campanhas da Fraternidade promovidas pelo Episcopado do Brasil. Notáveis são também os posicionamentos sobre o ambiente nas Conferências Episcopais Latino-Americanas (CELAM), Medellín, Puebla, Santo Domingo e Aparecida. O estudo mostra que a Igreja, preocupada em orientar os fiéis e a sociedade na luta pela preservação de todas as formas de vida, tem acompanhado com atençãoproblemáticadaecologia.AIgrejatomaposiçãofrenteaosproblemas ambientais, recorrendo à Sagrada Escritura, à Teologia e ao Magistério.Abstract: This study presents a series of concerns of the Catholic Church about the environmental issue extracted from various documents from the Vatican II until the 5th Latin American Conference of Aparecida. The issue becomes quite sharply defined in the pronouncements of Popes Paul VI and John Paul II. It is also clearly present in the theme of the various Fraternity Campaigns promoted by the Brazilian Bishops. The stated opinions about the environment at the Latin American Episcopal Conferences of Medellin, Puebla, Santo Domingo and Aparecida are also remarkable. The study shows that the Church, being concerned with guiding the faithful and society in the struggle for the preservation of all forms of life, has followed the problems of the ecology with great care. It also takes a stand in the face of environmental problems by resorting to the Sacred Scripture, to Theology and to the Magisterium.

Este artigo estuda a interpretação do Magistério Eclesiástico da Igreja Católica sobre o laicato na Segunda Conferência Episcopal Latino-Americana, realizada em Medellín (Colômbia), no ano de 1968. Nessa Conferência ocorreu uma tentativa de sistematizar e definir o papel do laicato na Igreja e na sociedade, retomando as intuições do Concílio Vaticano II (1962-1965) e a visão do Magistério Eclesiástico latino-americano. A proposta é, portanto, oferecer uma visão sincrônica e diacrônica da temática, com foco no documento conclusivo da Conferência de Medellín, no que diz respeito à questão do laicato, considerando ainda as implicações históricas posteriores à realização da Conferência, principalmente na XIV Assembleia do CELAM, realizada em Sucre, na Bolívia, no ano de 1972. Assim, o objetivo é demonstrar, numa perspectiva crítica e sistemática, que o leigo na concepção do Magistério Eclesiástico latino-americano teve uma evolução histórica e doutrinal, sempre com muitos desafios e fragilidades, mas, ao mesmo tempo, com esperanças e possibilidades. A Igreja Católica na América Latina, desde a realização do Concílio Vaticano II, vivência um contexto histórico e doutrinal de ambiguidades e contradições, sem perder o ideal cristão, que se pauta numa sociedade justa, solidária e comprometida com a opção pelos pobres. O leigo é chamado a ter consciência dessa realidade e a assumir sua responsabilidade diante dos desafios presentes na própria estrutura da Igreja, assim como na relação com a sociedade. Nesse contexto eclesial e social, não se pode negligenciar a importância da Conferência de Medellín, devido à sua contribuição doutrinal e pastoral sobre o laicato, que será posteriormente retomada nos documentos conclusivos das Conferências Episcopais latino-americanas de Puebla (1979), Santo Domingo (1992) e Aparecida (2007). Abstract: This article studies the understanding of the Ecclesiastical Magisterium of the Catholic Church about the laity in the second Latin American Episcopal Conference held in Medellin, Colombia, in 1968. At that conference there was an attempt to systematize and define the role of the laity inside the Church and society, resuming the intuitions of the Second Vatican Council (1962-1965) and the view of the Latin American Ecclesiastical Magisterium. So, the proposal is to offer a diachronic and synchronic view about the theme, having the focus on the conclusive document of the Medellin Conference referring the laity issue. It’s also necessary to take in account the Conference subsequent historical entailments, especially at the XIV CELAM Assembly, held in Sucre, Bolivia, in 1972. Therefore, the aimis to demonstrate, in a critical and systematic perspective, that the layman has had a historical and doctrinal development in the Latin American Ecclesiastical Magisterium view, always with many challenges and fragilities, but also with hopes and possibilities at the same time. The Catholic Church in Latin America has experienced a historical and doctrinal context of ambiguities and contradictions since the Second Vatican Council, without losing the Christian ideal that is based on a fair, supportive and committed society with the option for the poor. The laity is called to have consciousness about that reality and to accept his responsibility before the challenges present in the own Church structure and in the relationship with society as well. In this ecclesial and social context, we must not neglect the importance of the Medellin Conference, since it has a doctrinal and pastoral contribution to the laity, which will be resumed later in the conclusive documents of the Episcopal Latin American Conferences in Puebla (1979), Santo Domingo (1992) and Aparecida (2007).Keyword: Latin American Bishops, Conference of Medellín, Laity

Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, one of the constitutions of the Second Vatican Council, is the Magna Carta of the post-conciliar liturgical reform. However, the renewal of worship in the Catholic Church is by no means a mere one-step, linear process, but a complex sequence of procedures in which many authors have participated and are participating. It is therefore inevitable that the various hierarchical levels will engage in a continuous dialogue. The Consilium ad exsequendam constitutionem de sacra liturgia, which is responsible for coordinating liturgical reform in Rome, has on several occasions requested specific reports on episcopal conferences and the impact of liturgical amendments made by liturgical committees. The present study examines the Hungarian responses to the 1967 pastoral literature report.

The ethical assessment of the appropriate forms of offensive military action have been one of the most significant areas in this respect over the past few years. In the teachings of many religions military weapons and procedures are traditionally evaluated and the limits assessed as to what is appropriate in a war situation. In the Catholic Church quite an elaborate system has been evolved, beginning with the teaching on what constitutes a just war, followed by the medieval criminal law procedures as determined by the councils of the Church, and in the 20th century the various declarations on atomic weapons and weapons of mass-destruction. The Catholic Church still has no established and official position on offensive action in war in the light of the UAV systems. Different opinions and views have been expressed, but it is still far from being a definitive teaching. Research institutes in the Vatican, in the different Episcopal Conferences, and in Military Ordinariate are working on an overall assessment of the problem. However, a comprehensive and correct position has to take political considerations into account, as well as the advantages brought about by technical advances and an assessment of security factors. This way a position can evolve that is faithful to the Catholic Church’s tradition, a doctrine what is acceptable to the political leadership, too.

Resumo: A visibilização da população LGBT e sua luta por cidadania traz grandes desafios à teologia e à pastoral. As características desta população e os problemas que a afligem interpelam a reflexão e a solidariedade. A conquista de seus novos direitos na sociedade se dá também com a colaboração de muitos cristãos, nem sempre com o apoio de suas igrejas. No ensinamento da Igreja Católica, há aberturas e resistências tanto em nível universal quanto nas conferências episcopais. A renovação no pontificado de Francisco se faz com abertura pastoral, novos enfoques doutrinais, gestos ousados e o desencadeamento de novos processos, como a preparação e a realização do Sínodo dos Bispos sobre a família, e a exortação aos teólogos a se lançarem nas questões de fronteira e assumirem os conflitos que afetam a todos. Isto incide na relação com os LGBT, impulsionando a novas interpretações da Bíblia, da lei natural e dos estudos de gênero.Abstract: The growing visibility of LGBT people and their struggle for citizenship is bringing great challenges to theology and pastoral action. The characteristics of this population and their problems call for reflection and solidarity. The conquest of their new rights in society has the collaboration of many Christians, but not always with the support of their churches. In the teaching of the Catholic Church, there are openings and resistance both at the universal level and in the episcopal conferences. The renewal in Pope Francis’ pontificate is producing pastoral initiatives, new doctrinal approaches, bold gestures, and triggering new processes, such as the preparation and implementation of the Synod of Bishops on the family, and the exhortation to theologians to deal with borderline issues and treat the conflicts that affect everyone. This has an impact on the relationship with the LGBT community, leading to new interpretations of the Bible, natural law, and gender studies.

L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II. L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI. L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.
The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.

L’obiettivo della tesi è di indagare gli anni trascorsi a Venezia da Albino Luciani, anni non esaurientemente approfonditi dalla storiografia e sui quali la memoria storica è ancora divisa. L’evidenza principale che ne scaturisce è la difficoltà non solo di Luciani, ma di tutte le personalità che avevano ruoli di guida e di responsabilità all’interno della Chiesa, nel misurarsi con l’attuazione del Concilio Vaticano II. L’ipotesi interpretativa proposta è che il filo conduttore di tutta l’opera pastorale del presule bellunese sia stato uno sforzo di fedeltà alla tradizione romana e all’autorità papale seppur attraverso l’ammodernamento dei metodi pastorali utilizzati. Il patriarca di Venezia è risultato particolarmente rappresentativo di tutto un episcopato nazionale montiniano che ha attuato in Italia le ricezione conciliare secondo l’ermeneutica di Paolo VI. L’indagine, avendo cura di confrontare sempre il piano dell’omiletica e il piano delle reali scelte pastorali attuate, analizza a tutto campo l’operato di Luciani, dalle attività diocesane al suo apporto alla vita ecclesiale a livello regionale, nazionale e internazionale; ha inoltre il pregio di aver utilizzato come fonte importante materiale inedito reperito nei nove archivi storici utilizzati e in vari archivi personali. Infine, è corredato di un’ampia e interessante appendice che racchiude le testimonianze orali di venti testimoni scelti.
The aim of the thesis is to investigate the years passed in Venice by Albino Luciani, years not exhaustively studied by historiography and on which historical memory is still divided. The main evidence is the difficulty not only of Luciani, but also of all personalities who had leadership roles and responsibilities within the Church, in measuring itself with the realization of the Second Vatican Council. The interpretative hypothesis is that the main theme of all the pastoral work of the patriarch of Venice was an effort of fidelity to the Roman tradition and papal authority even through the modernization of the pastoral methods. The patriarch of Venice was particularly representative of a whole national Montinian episcopate which carried out in Italy the Council reception according to the hermeneutic proposed by Paul VI. The survey, comparing the plan of homiletics and the plan of the real pastoral options implemented, examines entirely Luciani’s work, from the diocesan activities to his contribution to regional, national and international Catholic Church. The thesis uses as sources important unpublished material retrieved in nine historical archives and in various personal archives. Finally, the thesis is accompanied with a wide and interesting appendix that contains the interviews with twenty chosen witnesses.

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?