Journal articles: 'Sacrosanctum Concilium'

1

Paton, Ian. "Sacrosanctum Concilium: Fifty Years On." Expository Times 125, no. 4 (October 4, 2013): 157–66. http://dx.doi.org/10.1177/0014524613505374.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Foster, John J. M. "Liturgy: Sacrosanctum Concilium by Rita Ferrone." Jurist: Studies in Church Law and Ministry 70, no. 2 (2010): 509–11. http://dx.doi.org/10.1353/jur.2010.0005.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Nadolski, Bogusław. "Recepcja konstytucji „Sacrosanctum Concilium” w Polsce." Ruch Biblijny i Liturgiczny 39, no. 1 (February 28, 1986): 15. http://dx.doi.org/10.21906/rbl.1516.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Cooke, Bernard. "Sacrosanctum Concilium: Vatican II Time Bomb." Horizons 31, no. 1 (2004): 105–12. http://dx.doi.org/10.1017/s0360966900001109.

Full text

Abstract:

In the wake of the Second Vatican Council there were remarks about the Decree on Religious Freedom being a time bomb, because its views on freedom of conscience would have revolutionary impact if applied to the life of the church itself. There was more general recognition of the fundamental shift in ecclesiology that was implied in Lumen gentium and Gaudium et spes. As for Sacrosanctum concilium (SC), the document on liturgical revision, it obviously pointed to important shifts in Catholic liturgical activity, but it was not seen as a theologically innovative document. It may well be, though, that SC will prove to have the most radical and revolutionary effect on the thought, the life, and the structure of the church.That SC effected an important shift in the church's thinking and liturgical practice has been undeniable. However, like so much that was achieved in the Council, the profoundly revolutionary implications of the document are only beginning to be realized. To the extent that it is understood and implemented, the Constitution on the Liturgy points to a reversal of eighteen centuries of thinking about the church and its sacramental rituals. Clearly, this is an audacious statement, but basically what is asserted is that the understanding of sacramental liturgy is moving away from the notion of instrumental causation and towards appreciation of the effectiveness of ritual as such. There was not, of course, a formalized theology of sacramental liturgy eighteen hundred years ago that explicitly employed the idea of instrumentality. However, already in the second century there was a noticeable move away from the communitarian outlook that characterized the liturgies of early house churches. In its place the up-and-down view of liturgy's effectiveness in which the ordained person stands between God and the assembly, channeling prayer upwards and blessing downward, is expressed in the prayer for the ordination of a bishop in the third-century Apostolic Tradition.

APA, Harvard, Vancouver, ISO, and other styles

5

Hoping, Helmut. "The Constitution Sacrosanctum Concilium and the Liturgical Reform." Annuarium Historiae Conciliorum 42, no. 2 (June 20, 2010): 297–316. http://dx.doi.org/10.30965/25890433-04202004.

Full text

APA, Harvard, Vancouver, ISO, and other styles

6

Faggioli, Massimo. "Sacrosanctum Concilium and the Meaning of Vatican II." Theological Studies 71, no. 2 (May 2010): 437–52. http://dx.doi.org/10.1177/004056391007100208.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Beckhäuser, Alberto. "A natureza da homilia à luz da Sacrosanctum Concilium." Revista Eclesiástica Brasileira 68, no. 269 (April 5, 2019): 140. http://dx.doi.org/10.29386/reb.v68i269.1470.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Nowakowski, Przemysław. "Recepcja soborowej konstytucji liturgicznej Sacrosanctum Concilium (Kamień Śląski 1999)." Ruch Biblijny i Liturgiczny 52, no. 4 (December 31, 1999): 344. http://dx.doi.org/10.21906/rbl.2283.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Takayanagi, Shunichi. "第二バチカン公会議文書公式訳改訂特別委員会監訳『第二バチカン公会議公文書改訂公式訳』（カトリック中央協議会、二〇一三年、八七八頁）." THEOLOGICAL STUDIES IN JAPAN 53 (2014): 161–66. http://dx.doi.org/10.5873/nihonnoshingaku.53.161.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Mieszczak, Stanisław. "Post-conciliar Changes in Liturgy." Ruch Biblijny i Liturgiczny 66, no. 4 (December 31, 2013): 331. http://dx.doi.org/10.21906/rbl.74.

Full text

Abstract:

Pięćdziesiąta rocznica ogłoszenia soborowej Konstytucji o liturgii świętej Sacrosanctum Concilium rozbudziła wiele zainteresowania tym dokumentem i zmianami w liturgii Kościoła katolickiego. Dzieło reformy nie było jednak owocem jedynie tendencji soborowych. Było odpowiedzią na wyzwania, jakie stanęły przed Kościołem już od połowy XIX wieku. W dziedzinie liturgii miał miejsce rozwój nauk historycznych, odnowienie zainteresowania Biblią, ponowne odkrycie wpływu dobrze celebrowanej liturgii na życie społeczne, nowe duszpasterstwo liturgiczne, odnowa muzyki, zarówno w parafiach, jak i w celebracjach pontyfikalnych. Oprócz tego rozwijały się misje ad gentes i w konsekwencji dialog ekumeniczny, różne formy pobożności, co sprzyjało poszukiwaniom bardziej autentycznej religijności. Nie można zapomnieć także wydarzeń politycznych i prądów myślowych z tamtych lat. Reforma była palącą potrzebą, a Sacrosanctum Concilium nie tyle dała początek zmianom, ile raczej ukierunkowała je zgodnie z wymaganiami Kościoła.

APA, Harvard, Vancouver, ISO, and other styles

11

Ledot, Ignasius. "SPIRIT SACROSANCTUM CONCILIUM. Mendorong Sebuah Liturgi Yang Hidup, Kontekstual, Inkulturatif." Jurnal Ledalero 12, no. 1 (September 5, 2017): 97. http://dx.doi.org/10.31385/jl.v12i1.84.97-112.

Full text

Abstract:

The reform of the liturgy is to be “marked by the gong of tradition and the spirit of genuine renewal”. This “motto” of liturgical renewal reminds us of the importance of being aware that both tradition and our contemporary situation need to be experienced together in our celebrations. The purpose of the liturgical renewal by the Second Vatican Council, was not renewal for the sake of renewal itself, but rather so that celebrations produced by such reform are meaningful for the active participation of the people of God. To achieve this ideal, judicious considerations need to be taken regarding tradition and contemporary developments. One important fruit of the analysis of the Second Vatican Council is that active participation should become ever wider and deeper in our liturgical celebrations. Participation that is both active and conscious whether physically, together with the whole rich genius of the culture, or spiritually, is a part of the richness of grace for which we should indeed thank God. The presence of Sacrosanctum concilium invites all social levels and classes to participate actively and consciously in sacrificial celebrations and in the Lord’s Supper. Kata-kata kunci: Sacrosanctum Concilium, pembaruan, liturgi, misale, partisipasi, aktif dan sadar, inkulturasi, Gereja, umat Allah, rubrik, kurban, keselamatan.

APA, Harvard, Vancouver, ISO, and other styles

12

O’Donoghue, Neil Xavier. "Book Review: True Reform: Liturgy and Ecclesiology in Sacrosanctum Concilium." Irish Theological Quarterly 78, no. 2 (April 19, 2013): 203–5. http://dx.doi.org/10.1177/0021140012472943j.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Penaskovic, Richard. "Karl Rahner at Vatican II." Philosophy and Theology 32, no. 1 (2020): 291–314. http://dx.doi.org/10.5840/philtheol2021716141.

Full text

Abstract:

Karl Rahner had a powerful influence on Vatican II for four well-known reasons: his fluency in Latin, his intellectual brilliance, his strenuous work ethic, and his wide knowledge of Catholic theology. Rahner’s contribution as a peritus was surpassed only by Gérard Philips and Yves Congar, all three of whom advised the key conciliar fathers such as Cardinals Suenens, König, and Frings. This essay traces the influence of Rahner on the four Vatican II Constitutions, Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, and Gaudium et Spes. It concludes with a reflection on the pastoral care that infused his work.

APA, Harvard, Vancouver, ISO, and other styles

14

Melo, Prof Dr Pe José Raimundo de. "Desafios atuais para a aplicação dos princípios da constituição Sacrosanctum Concilium." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 48 (October 10, 2015): 31. http://dx.doi.org/10.19176/rct.v0i48.25033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Cardita, Ângelo. "Sacrosanctum Concilium e a ritualidade litúrgica na cultura do nosso tempo." Teocomunicação 44, no. 1 (August 12, 2014): 28. http://dx.doi.org/10.15448/1980-6736.2014.1.18273.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Hanvey, James. "Book Review: True Reform: Liturgy and the Ecclesiology of Sacrosanctum Concilium." Theological Studies 74, no. 3 (September 2013): 754–55. http://dx.doi.org/10.1177/004056391307400332.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Kubicki, Judith M. "True Reform: Liturgy and Ecclesiology in Sacrosanctum Concilium by Massimo Faggioli." American Catholic Studies 124, no. 3 (2013): 76–78. http://dx.doi.org/10.1353/acs.2013.0033.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

K. Roll, Susan. "Sacrosanctum Concilium and its effects on women as agents in Roman Catholic Liturgy." SOTER: Journal of Religious Science 56 (2015): 37–47. http://dx.doi.org/10.7220/2335-8785.56(84).3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Silva, José Ariovaldo da. "“Sacrosanctum Concilium” e reforma litúrgica pós-conciliar no Brasil. Um olhar panorâmico no contexto histórico geral da liturgia: dificuldades, realizações, desafios." Revista Eclesiástica Brasileira 63, no. 250 (May 23, 2019): 278. http://dx.doi.org/10.29386/reb.v63i250.1796.

Full text

Abstract:

Para uma revisão dos 40 anos de aplicação da Constituição “Sacrosanctum Concilium” sobre a Sagrada Liturgia no Brasil – e quiçá em toda a América Latina –, o autor busca situar o documento no contexto histórico geral da liturgia. Primeiro verifica algumas características da liturgia no primeiro milênio da era cristã. Depois, constata como a liturgia foi tratada no segundo milênio, apontando alguns significativos deslocamentos de eixo na compreensão e vivência da mesma. A partir deste panorama histórico comparativo, pode-se entender o porquê da reforma litúrgica, proposta pelo Vaticano II, bem como as dificuldades que ela tem enfrentado em nosso país, não obstante as inúmeras realizações. Daí, enfim, emergem algumas perspectivas e desafios para o futuro.Abstract: In an attempt to examine the application of the Constitution “Sacrosanctum Concilium” on the Sacred Liturgy during the past 40 years in Brazil – and perhaps in Latin America as a whole – the author seeks to place the document in the general historical contexto of the Liturgy. As a first step, he identifies some characteristics of the Liturgy in the first millennium of the Christian Age. Next, he describes how it was dealt with in the second millennium, pointing to some significant deviations in the axle that influenced the way it was interpreted and practiced. With the help of this comparative historical panorama it becomes possible to understand why Vatican II proposed a liturgical reform, as well as the reasons for the difficulties the Liturgy has faced in our country despite its numerous achievements. From the above arguments, there finally emerge some new perspectives and challenges for the future.

APA, Harvard, Vancouver, ISO, and other styles

20

Saj, Marek. "Soborowe źródła prawa małżeńskiego w Kodeksie prawa kanonicznego z 1983 roku." Ius Matrimoniale 31, no. 2 (December 15, 2020): 47–63. http://dx.doi.org/10.21697/im.2020.31.2.03.

Full text

Abstract:

Documents of the Second Vatican Council became essential root of the Canon Code Law of 1983. There is a number of references to conciliar constitutions, decrees and declarations in each Canon Book. This is true also in regard to the marital law included in Ćanons 1055-1165. Amongst sources which were inspirations for the aforementioned marital law there were the following constitutions: Sacrosanctum Concilium, Lumen gentium, and Gaudium et spes; and decrees: Orientalium...., Unitatis..., Christus...and Apostolicum and also Gravissimum. Lawmaker makes 34 references to these documents. The conducted analysis allows to show to what extend norms of the marital law remain under the influence of the Second Vatican Council.

APA, Harvard, Vancouver, ISO, and other styles

21

García Martín, Julio. "Duración de la ley litúrgica." Revista Española de Derecho Canónico 77, no. 189 (January 1, 2020): 829–67. http://dx.doi.org/10.36576/summa.133079.

Full text

Abstract:

La reforma litúrgica, realizada en conformidad con los principios y normas de la Constitución Sacrosanctum Concilium del Concilio ecuménico Vaticano II, es un conjunto de leyes eclesiásticas dadas para regular la correcta celebración de las acciones litúrgicas, Sacramentos y otros actos de culto, determinando las funciones de todos los participantes. Por su naturaleza jurídica de leyes están sometidas a las disposiciones sobre las leyes eclesiásticas en lo que se refiere a la promulgación, duración y revocación, de manera que pueden ser reformadas por la autoridad competente cuando sea necesario, por lo que no son inmutables. Esto lo demuestran las diversas leyes litúrgicas emanadas después de la reforma mencionada.

APA, Harvard, Vancouver, ISO, and other styles

22

Kloppenburg, Boaventura. "Liturgia: 400 anos depois de Trento." Revista Eclesiástica Brasileira 63, no. 251 (May 22, 2019): 582. http://dx.doi.org/10.29386/reb.v63i251.1778.

Full text

Abstract:

Em 04/12/63, 400 anos depois que se encerrara o Concílio Tridentino (1545-1563), o Vaticano II promulgou a Sacrosanctum Concilium (SC). Com esta Constituição – que “inaugurava uma nova era para a vida e a piedade da Igreja” – iniciou-se o “ajornamento” da Liturgia Romana, e promoveu-se uma participação mais ativa e frutuosa dos fiéis cristãos nos mistérios divinos. Frei Boaventura, ex-Redator da REB e Bispo emérito de Novo Hamburgo, RS, no ensejo também da passagem do 40o aniversário da SC, oferece oportunas considerações sobre os seguintes pontos: a natureza da Liturgia, a participação dos fiéis, o princípio da inteligibilidade e a descentralização. O estudo se encerra com um comentário sobre as cinco instruções pós-conciliares para a reta aplicação da SC.Abstract: In the 4th of December 1963, 400 years after the Council of Trent (1545-1563) came to an end, the Vatican II promulgated the Sacrosanctum Concilium (SC). With this Constitution – that “inaugurated a new era for the life and piety of the Church” – there began the “aggiornamento” (updating) of the Roman Liturgy. The SC also promoted a more active and fruitful participation of the Christian faithful in the divine mysteries. On the occasion of the 40th anniversary of the SC, Fray Boaventura, previously Editor of the REB and Bishop emeritus of Novo Hamburgo – RS, puts forward opportune considerations on the following points: the nature of the Liturgy, the faithful’s participation and the principle of intelligibility and of decentralization. The study ends with comments on the five post-conciliar instructions for the correct application of the SC.

APA, Harvard, Vancouver, ISO, and other styles

23

Chauvet, Louis-Marie. "What Makes the Liturgy Biblical?—Texts." Studia Liturgica 22, no. 2 (September 1992): 121–33. http://dx.doi.org/10.1177/003932079202200201.

Full text

Abstract:

The importance of Holy Scripture in the celebration of the Liturgy is very great. From it come the passages that are read and expounded in the homily, and the psalms that are sung. Inspired and suggested by it, prayers, collects, and liturgical hymns pour forth. From it liturgical actions and signs receive their meaning. 1 1 Second Vatican Council, Sacrosanctum Concilium 24.

APA, Harvard, Vancouver, ISO, and other styles

24

Isnard, Dom Clemente José Carlos. "A recepção da Sacrosanctum Concilium no Brasil e o papel da CNBB." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 44 (October 5, 2015): 9. http://dx.doi.org/10.19176/rct.v0i44.24965.

Full text

APA, Harvard, Vancouver, ISO, and other styles

25

Berger, Teresa. "Sacrosanctum Concilium in the 1980S: The Literature between Two Anniversaries (1983-1988)." Studia Liturgica 19, no. 2 (September 1989): 218–22. http://dx.doi.org/10.1177/003932078901900208.

Full text

APA, Harvard, Vancouver, ISO, and other styles

26

Baldovin, John F. "Sacrosanctum Concilium and the Reform of the Liturgy: Forty-Five Years Later." Studia Liturgica 39, no. 2 (September 2009): 145–57. http://dx.doi.org/10.1177/003932070903900202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Frade, Gabriel. "O espaço litúrgico: o ambão, lugar da celebração da Palavra." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 72 (June 12, 2013): 135. http://dx.doi.org/10.19176/rct.v0i72.15379.

Full text

Abstract:

No contexto do aggiornamento eclesial, o Concílio Vaticano II (1962-1965) lançou as bases para a reforma da liturgia através da promulgação do documento Sacrosanctum Concilium. Nessa reforma, o espaço litúrgico é apresentado não apenas como funcional mas também como simbólico e facilitador da participação na ação litúrgica. Dentro dele, além do altar, ganhou relevância o lugar destinado à proclamação da Palavra, o ambão.

APA, Harvard, Vancouver, ISO, and other styles

28

Martín Robles, Juan Manuel. "Arte, iglesia y renovación. La influencia del pensamiento postconciliar en la obra del escultor José María Aguilar Collados (1909-1992)." Boletín de Arte, no. 30-31 (March 15, 2018): 435–56. http://dx.doi.org/10.24310/bolarte.2010.v0i30-31.4385.

Full text

Abstract:

José María Aguilar Collados, escultor y religioso, se presenta ante nosotros como ejemplo preclaro de artista influido por el medio y su tiempo; parámetros definitorios de una plástica, siempre figurativa, cuya evolución lógica le llevará del neobarroco a una apuesta decidida por estéticas más vanguardistas espiritualmente influenciadas por formas románicas y góticas. Especial incidencia tendrán en su obra y pensamiento las directrices emanadas de la Sacrosanctum Concilium.

APA, Harvard, Vancouver, ISO, and other styles

29

Theobald, Christoph. "O ESTILO PASTORAL DO VATICANO II E SUA RECEPÇÃO PÓS-CONCILIAR ELABORAÇÃO DE UMA CRITERIOLOGIA E ALGUNS EXEMPLOS SIGNIFICATIVOS." Perspectiva Teológica 44, no. 123 (September 4, 2014): 217. http://dx.doi.org/10.20911/21768757v44n123p217/2012.

Full text

Abstract:

Em diálogo com a leitura de John W. O’Malley sobre o Concílio Vaticano II, o presente artigo analisa seu corpus textual e se pergunta sobre seu “estilo pastoral”. Desde sua preparação, o Concílio se caracterizou por um processo de intercompreensão conciliar e ecumênica. Seu estilo afastou-se das fórmulas canônicas, eliminando os anátemas e aproximando-se do estilo evocativo, bíblico (narrativo, parenético, deliberativo, doxológico). Os preâmbulos das Constituições Dei Verbum, Sacrosanctum Concilium, Lumen Gentium e Gaudium et Spes permitem avaliar esse “estilo pastoral” e as consequências para a recepção visível na exortação Evangelii nuntiandi, na encíclica Ut unum sint e no encontro inter-religioso de Assis em 1986. À guisa de conclusão, recorda que o estilo cria o mundo que o texto habita. Daí o valor heurístico desta abordagem na análise da recepção do Vaticano II e a determinação de uma autêntica fidelidade ao espírito e à letra do Concílio, em contraste com outros textos que revelam o conflito entre esse “estilo pastoral” e a tradição dogmática.ABSTRACT: In dialogue with the reading of John W. O’Malley on the Second Vatican Council this article analyzes its textual corpus and questions its “pastoral style.” Since its preparation, the Council was characterized by a process of conciliar and ecumenical mutual understanding. Its style departed from the canonical formulas, eliminating the anathemas and approaching the evocative style, Biblical (narrative, parenetical, deliberative, doxological). The preambles of the Constitutions Dei Verbum, Sacrosanctum Concilium, Lumen Gentium and Gaudium et Spes assess this “pastoral style” and the consequences for the visible reception in the exhortation Evangelii nuntiandi, in the Encyclical Ut unum sint and in the interreligious meeting in Assisi in 1986. By way of conclusion it points out that the style creates the world in which the text dwells. Hence the heuristic value of this approach in the analysis of the reception of Vatican II and the determination of an authentic fidelity to the spirit and to the literal meaning of the Council, in contrast with other texts that reveal the conflict between this “pastoral style” and the dogmatic tradition.

APA, Harvard, Vancouver, ISO, and other styles

30

Tan, Jonathan Y. "Beyond Sacrosanctum Concilium: The Future of Liturgical Renewal in the Asian Catholic Church." Studia Liturgica 44, no. 1-2 (September 2014): 277–311. http://dx.doi.org/10.1177/00393207140441-226.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Krzystek, Andrzej. "The liturgical renewal fifty years after the announcement of the Conciliar Constitution Sacrosanctum concilum in the Metropolis of Szczecin-Kamien." Colloquia Theologica Ottoniana 2 (2015): 105–38. http://dx.doi.org/10.18276/cto.2015.2-05.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Boespflug, François. "Art et liturgie : l'art chrétien du XXIe siècle à la lumière de « Sacrosanctum concilium »." Revue des Sciences Religieuses 78, no. 2 (2004): 161–81. http://dx.doi.org/10.3406/rscir.2004.3715.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Czerwik, Stanisław. "Teologia liturgii w ujęciu konstytucji „Sacrosanctum Concilium” i w całokształcie dzieła Soboru Watykańskiego II." Ruch Biblijny i Liturgiczny 41, no. 2 (April 30, 1988): 155. http://dx.doi.org/10.21906/rbl.1808.

Full text

APA, Harvard, Vancouver, ISO, and other styles

34

Superson, Jarosław. "Sesja naukowa Sacrosanctum Concilium: punti di arrivo e di partenza (Rzym, 6 grudnia 2007)." Ruch Biblijny i Liturgiczny 61, no. 2 (June 30, 2008): 155. http://dx.doi.org/10.21906/rbl.387.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Kelly, Kevin T. "Book Review: True Reform: Liturgy and Ecclesiology in Sacrosanctum Concilium, written by Massimo Faggioli." Ecclesiology 11, no. 2 (May 28, 2015): 262–64. http://dx.doi.org/10.1163/17455316-01102015.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Costa, Valeriano Dos Santos. "PRINCÍPIOS DA CIÊNCIA LITÚRGICA." Perspectiva Teológica 48, no. 2 (August 31, 2016): 317. http://dx.doi.org/10.20911/21768757v48n2p317/2016.

Full text

Abstract:

RESUMO: Este artigo aborda a liturgia enquanto ciência e pode ajudar a compreender a causa de tantas polêmicas que surgiram no pós-vaticano, polarizando a celebração da fé. Partimos da hipótese de que a ciência litúrgica, que surgiu no século XVIII e foi reforçada pelo Concílio Vaticano II, ainda não foi levada a sério devidamente. Isso significa que falta consciência e respeito pelos princípios que regem a liturgia, por exemplo, a ritualidade, a sacramentalidade, a finalidade soteriológica, a sensibilidade à beleza, ordem, amor e êxtase. Sem isso não se pode avançar na consolidação das orientações da carta magna da liturgia, a Constituição Sacrosanctum Concilium sobre a Sagrada Liturgia, e resolver as polêmicas e polarizações que afetam o mundo celebrativo.ABSTRACT: This article discusses the liturgy as a science and can help to understand the cause of so many controversies that emerged in the post-Vatican era, polarizing the celebration of faith. We start from the assumption that the liturgical science, which emerged in the 18th century and was reinforced by the Second Vatican Council, has not been duly taken seriously yet. This means that lack of awareness and respect for the principles that govern the liturgy, for example, the rituality, the sacramentality, the soteriological purpose, the sensitivity to beauty, order, love and ecstasy. Without these you cannot move forward in the consolidation of the guidelines of the magna carta of Liturgy, Sacrosanctum Concilium on the Sacred Liturgy, and resolve the controversies and biases that affect the world of celebration.

APA, Harvard, Vancouver, ISO, and other styles

37

Vidal Rojas, Rodrigo. "La domus ecclesiae evangélica latinoamericana entre fines del s. XIX y la primera mitad del s. XX." Actas de Arquitectura Religiosa Contemporánea 4 (February 16, 2017): 68–77. http://dx.doi.org/10.17979/aarc.2015.4.0.5121.

Full text

Abstract:

El Concilio Vaticano II inspiró una nueva concepción del templo católico. En el capítulo VII de la constitución Sacrosanctum Concilium, el templo —llamado iglesia— se entiende a partir de siete principios generales: libertad de estilos artísticos; aptitud para una liturgia comunitaria; capacidad simbólica; sencillez y autenticidad; comodidad; casa abierta y acogedora; y reforma de los edificios existentes. A pesar de la aparente novedad de las inspiraciones conciliares respecto de la nueva liturgia y su arquitectura, estas disposiciones son una actualización de aquellas impulsadas por los reformadores protestantes, en oposición a las prácticas litúrgicas católico-romanas del siglo XVI, 400 años antes. A partir de la Reforma, el templo protestante es concebido como el lugar de encuentro personal y directo entre el hombre y Jesús; entre el hombre y su prójimo; y del hombre consigo mismo. En América Latina, las orientaciones arquitectónicas de la Reforma Protestante, asociadas a la carencia de recursos y a las cualidades culturales de la población, se manifiestan en templos concebidos como domus ecclesiae, dando la preeminencia al encuentro fraterno, igualitario y comunitario, mucho antes del Concilio Vaticano II.

APA, Harvard, Vancouver, ISO, and other styles

38

Shelley, Thomas J. "Sacrosanctum Concilium: Archbishop Paul J. Hallinan and the Constitution on the Sacred Liturgy." U.S. Catholic Historian 30, no. 2 (2012): 39–54. http://dx.doi.org/10.1353/cht.2012.0009.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Schrott, Simon A. "The Need for Discontinuity: Considerations on a Hermeneutic of Liturgical Reform according to Sacrosanctum Concilium." Studia Liturgica 41, no. 1 (March 2011): 56–67. http://dx.doi.org/10.1177/003932071104100106.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Silva, Vanderson De Sousa. "A teologia do Domingo – memória pascal semanal: aspectos de teologia do ano litúrgico." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307 22, no. 84 (December 23, 2014): 268. http://dx.doi.org/10.19176/rct.v22i84.21653.

Full text

Abstract:

O presente texto busca perquirir a temática do Domingo em seus aspectos bíblico-teológico, histórico e patrístico. A Sacrosanctum Concilium menciona que o Domingo é o principal dia de festa (SC 106). No Domingo, instaura-se o momento privilegiado do encontro das comunidades reunidas em assembleia com o Senhor ressuscitado. É o dia da festa semanal dos cristãos para perpetuar a sua memória, fazem a experiência pascal da alegre esperança da sua nova vinda. O objetivo é buscar o sentido teológico do Domingo para recuperá-lo como dia da Páscoa, de repouso do homem e a centralidade do culto que deve ser prestado à Deus neste dia.

APA, Harvard, Vancouver, ISO, and other styles

41

Mielec, Bogusław. "Liturgy and Morality. Constitution on the Sacred Liturgy Sacrosanctum Concilium in the Context of Moral Theology." Ruch Biblijny i Liturgiczny 66, no. 3 (September 30, 2013): 265. http://dx.doi.org/10.21906/rbl.70.

Full text

Abstract:

50. rocznica uchwalenia Konstytucji o liturgii świętej zachęca do teologiczno-moralnej interpretacji tego dokumentu Vaticanum II. Jej owocem jest stwierdzenie istniejącej w historii zbawienia korelacji pomiędzy liturgią i moralnością. Objawienie Starego Testamentu odsłania koniunkcję kultu i moralności, a próby jej rozerwania w historii Narodu Wybranego spotykają się z ostrym sprzeciwem proroków. Krytyka ta zawiera jednak zapowiedź nowej przyszłości, w której Bóg usunie podział między kultem a moralnością. Nowy Testament przedstawia realizację tej obietnicy w wydarzeniu Jezusa Chrystusa. Jego zbawcze dzieło ustanawia chrześcijańską liturgię, w której człowiek uczestniczy jako istota duchowo-cielesna. Zbawienie aktualizowane w liturgii uświęca przez łaskę, która może być przyjęta jako miłość Boga respektująca wolne działanie człowieka. Zbawienie uobecniane w liturgii Kościoła jest bowiem relacją, współdziałaniem Boga i człowieka, łaski i wolności. Sacrosantum Concilium wyraża tę objawioną prawdę, podkreślając obiektywny i subiektywny wymiar liturgii jako dzieła Chrystusa, w którym chrześcijanin czynnie, świadomie i owocnie uczestniczy (participatio actuosa). Jest to przede wszystkim udział duchowy, zatem również moralny. Tylko wtedy możliwy jest zewnętrzny wymiar liturgii, w którym zawierają się szczegółowe formy, postawy, gesty i różnego rodzaju działania uczestnika świętej liturgii. Oznacza to, że liturgiczna participatio actuosa wymaga moralnego działania poprzez konkretne naśladowanie Chrystusa, prowadzące do nawrócenia. Wówczas „wiara działa przez miłość” (por. Ga 5, 6). W ten sposób dochodzimy do pojęcia ofiary, która w przypadku człowieka polega na jego całościowej przemianie. Grzeszny człowiek obdarowany miłością Trójjedynego Boga może na nią odpowiedzieć własną, stopniowo dojrzewającą miłością. Proces ten konstytuuje dramat Boga i człowieka, czyli napięcie pomiędzy łaską i wolnością, któremu odpowiada właśnie korelacja liturgii i moralności. Co więcej, zależność ta pozwala na autentyczne doświadczenie liturgii i moralności, chroniąc je przed redukcją do rytualizmu i moralizmu.

APA, Harvard, Vancouver, ISO, and other styles

42

Trojnar, Wiktor. "The Face of Christian Hope in the Renewed Funeral Rites." Teologia w Polsce 14, no. 1 (September 25, 2020): 185–95. http://dx.doi.org/10.31743/twp.2020.14.1.09.

Full text

Abstract:

The Second Vatican Council brought a new look at the ultimate reality of man. It has definitely contributed to the deepening of the understanding of the Christian faith and allowed to adapt its message to the needs of modern times. It was from its inspiration that, a few years after the promulgation of the Constitution Sacrosanctum concilium, the Ordo Exsequiarum was reformed, which made it possible to introduce the changes postulated by the Council’s fathers into the funeral liturgy. In accordance with their provisions, the funeral rites were to express more clearly the paschal character of the Christian’s death. Thus, the liturgy of the funeral became a special place for proclaiming Christian hope. It therefore seems necessary, on the basis of the texts of the renewed funeral rites, to notice its paschal character.

APA, Harvard, Vancouver, ISO, and other styles

43

Costa, Pe Dr Valeriano Dos Santos. "A homilia em sua dimensão simbólico-sacramental: na busca ainda de acertar 40 anos depois da sacrosanctum concilium." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 41 (October 5, 2015): 31. http://dx.doi.org/10.19176/rct.v0i41.24943.

Full text

APA, Harvard, Vancouver, ISO, and other styles

44

Gopegui, Juan Antonio Ruiz de. "A EUCARISTIA: UMA REFLEXÃO A PARTIR DA TRADIÇÃO LITÚRGICA." Perspectiva Teológica 32, no. 87 (July 5, 2010): 157. http://dx.doi.org/10.20911/21768757v32n87p157/2000.

Full text

Abstract:

A forma de conceber a celebração da eucaristia esteve no centro das grandes controvérsias do século XVI que tiveram como resultado uma das mais funestas divisões da Igreja de Jesus Cristo que perdura até hoje. Se o centro das divergências estava no tema paulino da “gratuidade da salvação em Cristo”, não podia deixar de refletir-se no Mistério central da fé: a Eucaristia, que no dizer dos Pais da Igreja celebra a “totalidade do Mistério de Cristo”, totum mysterium. O Concílio Vaticano II, celebrado com a participação, na qualidade de observadores, de representantes de várias confissões cristãs não católicas, já desde as primeiras sessões e certamente a partir do seu primeiro documento, a Constituição Sacrosanctum Concilium sobre a Sagrada Liturgia, abriu horizontes promissores às esperanças dos cristãos que ansiavam e oravam por uma volta à unidade.

APA, Harvard, Vancouver, ISO, and other styles

45

Ledot, Ignasius. "EKARISTI DI MEJA PERJAMUAN ESKATOLOGI | THE EUCHARIST AT THE ESCHATOLOGICAL TABLE." Jurnal Ledalero 17, no. 2 (December 2, 2018): 222. http://dx.doi.org/10.31385/jl.v17i2.144.222-238.

Full text

Abstract:

Abstract This text critiques the concept of eucharist-eschatology which is found in two works by local NTT artists. Using an eschatological approach and a study of the document Sacrosanctum Concilium regarding liturgy, two important messages have been identified in those works. First, solidarity is an effort to share. This virtue is primarily seen in the attitude of God who left His/Her grandeur and took on the form of a human being. Second, the act of giving as a form of solidarity comes from an awareness of the missionary aspect of the vocation of the faithful. Via the artistic works of two local artists, the faithful are helped to consider and idealise the eschatological eucharist. These two works show the clear connection between the celebration of the eucharist in the world and the eternal eucharist, the place where humanity meets God who is both intimate but also majestic. Keywords: Church, Eucharist, Eschatology, Last Supper, Catechetics, Lord Abstrak Tulisan ini bertujuan untuk mengulas konsep ekaristi-eskatologi yang terdapat di dalam dua lukisan karya pelukis lokal NTT. Dengan menggunakan pendekatan eskatologi dan studi dokumen Sacrosanctum Concilium tentang liturgi ditemukan dua pesan penting dari dua lukisan tersebut. Pertama, solidaritas sebagai usaha untuk saling berbagi. Kebajikan ini pertama-tama tampak dalam sikap Allah yang memutuskan untuk meninggalkan keagungan-Nya dan mengambil rupa manusia. Kedua, aktus memberi sebagai bentuk solidaritas terlahir dari kesadaran akan aspek misioner dari panggilan umat beriman. Melalui karya lukis dua seniman lokal ini, umat dibantu untuk membayangkan dan mencita-citakan ekaristi eskatologi. Dua lukisan ini memperlihatkan hubungan yang jelas antara perayaan ekaristi di dunia dan ekaristi kekal, tempat manusia menjumpai Allah yang akrab sekaligus yang agung. Kata-kata Kunci: Gereja, Ekaristi, Eskatologi, Perjamuan Akhir, Katekese, Tuhan

APA, Harvard, Vancouver, ISO, and other styles

46

Freitas Neto, Manoel Pacheco de. "O problema epistemológico da ciência litúrgica e a hermenêutica do Vaticano II." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 85 (July 5, 2015): 127. http://dx.doi.org/10.19176/rct.v0i85.23776.

Full text

Abstract:

A pesquisa epistemológica no campo da ciência litúrgica e a hermenêutica do Vaticano II é o tema de estudo deste texto, que será estruturada para tratar a relação ciência litúrgica e ciências humanas. Partindo do pensamento do Vaticano II, nos esforçaremos para delinear um plano hermenêutico contido em seus próprios textos, classicando determinadas categorias conceituais que nos conduzirão com segurança corresponder com a proposta do Concílio: que é aquela de cultivar com precisão metodológica e cientica, um diálogo contínuo com as ciências humanas. Nossa área de leitura parte das referências decisivas, presentes no documento da Sacrosanctum Concilium; deniremos o objeto da ciência litúrgica com evidente ênfase do fato antropológico; apresentaremos a pesquisa promovida pelo Concílio e indicaremos alguns modelos a nível epistemológico: o histórico e o teológico e concluiremos com uma proposta metodológica em base aos maiores estudiosos da liturgia cristã de nosso tempo.

APA, Harvard, Vancouver, ISO, and other styles

47

Dolhai, Lajos. "Az eucharisztikus kenyér szimbolizmusa." Studia Theologica Transsylvaniensia 24, no. 1 (June 15, 2021): 111–27. http://dx.doi.org/10.52258/stthtr.2021.1.06.

Full text

Abstract:

La liturgia vuol insegnarci in tre diversi modi. Attraverso la parola di Dio che è un elemento costitutivo della liturgia. Possiamo riconoscere la dottrina della Chiesa nelle preghiere (euchologia) perché „lex orandi lex credendi”. Anche i segni e simboli sacramentali ed i riti della liturgia sono importanti nella catechesi sacramentale. Per questa ragione il Sacrosanctum Concilium ci raccomanda di comprendere i sacramenti „per mezzo dei riti e delle preghiere” (SC 48). Ciò significa che la comprensione delle parole e dei gesti della liturgia è legata ad una catechesi che partendo dal senso antropologico faccia comprendere il valore simbolico-salvifico che rivestono in rapporto ad eventi e parole della storia di Israele e della vita di Cristo. In questo saggio vedremo che il simbolismo del pane eucaristico ha una rilevanza teologica. Il pane eucaristico come „pane spezzato” è un nutrimento e segno dell’unità dei cristiani.

APA, Harvard, Vancouver, ISO, and other styles

48

Cunha, Diogo da. "A Liturgia como ponto culminante da Missão. Uma breve leitura da Sacrosanctum Concilium 10 à luz da Evangelii Gaudium 24." Pesquisas em Teologia 2, no. 3 (July 29, 2019): 14–22. http://dx.doi.org/10.46859/pucrio.acad.pqteo.2595-9409.2019v2n3p14.

Full text

Abstract:

O presente artigo objetiva examinar a declaração, presente na Sacrosanctum Concilium 10, de que a liturgia é fonte e cume da vida da Igreja. Para tanto, pretende descortinar o sentido das duas analogias em sua relação com a missão da Igreja. Faz-se isso, primeiramente, por meio de um sintético apanhado do que já se comentou sobre o tema em alguns textos celebrativos da Constituição Litúrgica e, depois, por meio do cotejo com o Magistério do Papa Francisco, em especial a Evangelii Gaudium 24. Busca-se verificar também de que forma a analogia da fonte e cume, examinada à luz da referida exortação apostólica, parece sugerir que uma participação mais qualitativa e quantitativa dos fiéis na liturgia pode estar condicionada, em grande medida, a uma maior e melhor participação deles na missão cristã cotidiana. Ao final, propõe-se que, dada essa estreita relação entre a participação na liturgia e a participação na missão, à completa implementação dos ideais vislumbrados pelo Concílio Vaticano II pressupõe o auxílio mutuo entre missiologia e teologia litúrgica, missão e liturgia.

APA, Harvard, Vancouver, ISO, and other styles

49

Cardita, Ângelo. "Per ritus et preces? Teologia e Ritual Studies." Ephata 1 (September 4, 2019): 239–67. http://dx.doi.org/10.7559/ephata.2019.299.

Full text

Abstract:

Este artigo debruça-se sobre o problema do significado do rito, levando a sério a provocação de Frits Staal, segundo o qual, o rito é completamente desprovido de significação. O artigo parte de três traduções diferentes de uma expressão latina presente na constituição conciliar Sacrosanctum Concilium sugerindo que através dos ritos e orações se chega à inteligência do mistério da fé, ao contrário das traduções vernáculas que tendem a subordinar o rito ao mistério, a prática à teoria. Em termos linguísticos, o rito é considerado como um «significante», mas qual é a sua relação com o «significado»? Arbitrária, como considerou Saussure, ou necessária como propôs Benveniste? Mais radicalmente, será que o rito se caracteriza mesmo pela significação? Segundo Frits Staal, o rito deve ser considerado antes como sintaxe pura. As ciências humanas e sociais, contudo, parecem necessitar do pressuposto da significação. Por seu turno, a possibilidade de se considerar a liturgia como uma realidade autorreferencial já tinha sido antecipada por Guardini. Apesar disso, a perspetiva continua a constituir um desafio analítico tanto para as ciências humanas e sociais como para a teologia. Será possível que esta se desenvolva como uma gramática da fé a partir da sintática ritual, à semelhança da gramática generativa de Chomsky que inspira Staal? O artigo sustenta que tal é não somente possível, mas oportuno e necessário.

APA, Harvard, Vancouver, ISO, and other styles

50

Stefański, Jerzy. "Prymat historyczności czytań hagiograficznych w księdze Liturgii godzin. Kwestie redakcyjne." Ruch Biblijny i Liturgiczny 64, no. 4 (December 31, 2011): 309. http://dx.doi.org/10.21906/rbl.146.

Full text

Abstract:

Za nową redakcję czytań hagiograficznych dotychczasowej księgi Breviarium Romanumodpowiedzialna była Grupa studyjna nr 6 De lectionibus historicis, jeden z jedenastu zespołów konsultorów Consilium pracujących nad reformą Brewiarza rzymskiego. Podstawowe kryteria reformy tych czytań określiła konst. Sacrosanctum Concilium w art. 92c: „opisy męczeństwa i żywoty świętych uzgodnić z prawdą historyczną”. W doborze czytań hagiograficznych zauważyć możemy następujące zasady ich wyboru: święty przemawia własnym, autorskim tekstem; Acta Martyrum, czyli zapisy procesu sądowego zastępują często dotychczasowe Passiones (opisy męczeństwa), ze względu na ich małą historyczną wiarygodność; święty (autor) pisze o innym sobie współczesnym świętym; teksty patrystyczne, które jakkolwiek nie odnoszą się do nominalnej osoby świętego, podkreślają jednak typiczny charyzmat jego świętości; homilie i pisma papieskie odnoszące się do kanonizacji danego świętego, względnie opisujące z określonej racji (np. rocznicy) jego podstawowy charyzmat; dokumenty Soboru Watykańskiego II nawiązujące do stylu życia świętego; różne kompilacje czerpane z pewnych źródeł historycznych, ukazujące figurę świętego i jego aktualność dla dzisiejszego wierzącego.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Sacrosanctum Concilium'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles