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1
Caldeira, Rodrigo Coppe. "O CONCÍLIO VATICANO II: APONTAMENTOS BIBLIOGRÁFICOS PARA UM ESTUDO HISTORIOGRÁFICO." Perspectiva Teológica 43, no. 120 (October 24, 2011): 211. http://dx.doi.org/10.20911/21768757v43n120p211/2011.
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Os estudos historiográficos sobre o maior evento do cristianismo no século XX, o Concílio Vaticano II (1962-1965), ainda dão seus primeiros passos no Brasil. Partindo desse pressuposto, este artigo tem como objetivo principal revisitar uma bibliografia fundamental para as realizações deste tipo de estudos, além de apresentar um breve adendo hermenêutico sobre a interpretação do evento conciliar.ABSTRACT: The historiographical studies on the Second Vatican Council (1962-1965), the biggest event of Christianity in the twentieth century, still take their first steps in Brazil. From that perspective, this paperÊs main objective is to revisit a basic bibliography for the achievement of such studies, and also present a brief hermeneutic addendum on the interpretation of the councilor event.
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O’Collins, Gerald. "Herder Publishers and the Second Vatican Council." Theological Studies 81, no. 4 (December 2020): 913–28. http://dx.doi.org/10.1177/0040563920984779.
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This article examines the contribution made by the publishing house of Herder to the reception of the teaching and decisions of Vatican II (1962–1965). This input began with the five volumes of Commentary on the Documents of Vatican II (German original 1966–1968), edited by Herbert Vorgrimler and including contributions from twenty-one authors who had played roles in drafting the Council’s sixteen documents and could expound from the inside the authorial intentions ( intentio auctoris) of these texts. The subsequent five volumes of the Herders Theologischer Kommentar (2004–2009), edited by Peter Hünermann, could also explore the post-Vatican II history of interpretation and implementation of the conciliar texts (the intentio textus) and the insights of readers with their different questions and expectations (the intentio legentis).
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Yurush, Andriy. "The Second Vatican Council as a challenge and motivation for development of theological-ecclesiological tradition of the Christian East." Ukrainian Religious Studies, no. 73 (January 13, 2015): 336–45. http://dx.doi.org/10.32420/2015.73.544.
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The article deals with long-term process and measures to intensify the all orthodox efforts during the twentieth century for the preparation of the Ecumenical Orthodox council, which acquired the special dynamics after the Second Vatican Council (1962–1965).
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Marcinovska, Daryna. "The creative contribution of John Paul II to the development of the cathedral paradigm of adjornamento." Ukrainian Religious Studies, no. 66 (February 26, 2013): 279–86. http://dx.doi.org/10.32420/2013.66.274.
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The history of the Second Vatican Council (1962-1965) and the theological and archpastoral activities of Karol Wojtyla are inextricably linked, because it was with the participation in the Cathedral of the life of the bishop that a new stage began - he became one of the leaders of the movement for the renewal of the Catholic Church. In 1962-1963, Bishop Karol Wojtyla participated in the work of the 1 st and 2 nd sessions of the Second Vatican Council. It was at this time in Rome that he met with Cardinal Franz König, one of the most influential and intellectual figures in the church in Europe. This was the beginning of an extremely important shift in the career of Bishop C. Wojtyla1. In October 1962, he participates in the work of the first session of the Second Vatican Council as one of his youngest and most active members1 2. Next year, at the closing of the second session, he is appointed archbishop, Metropolitan Krakowski.
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Suhachov, Stanislav. "Attitude to work as a Christian phenomenon in the documents of the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 440–48. http://dx.doi.org/10.32420/2013.66.294.
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The materials and spirit of the Second Vatican Council have largely outstripped the comprehension of the extremely important religious, social, economic, and spiritual problems faced by the modern globalized world. This concerns in many respects the problems of labor, the understanding of the value-motivational factors of attitude towards it. Moreover, the attitude to work has its own social, economic, spiritual and, of course, religious studies. All this can not but correct the problem of attitude to work as a Christian phenomenon in the documents of the Second Vatican Council. In this regard, the very fact that in our time the socio-philosophical science is not sufficiently adapted to the Ukrainian needs and realities of the idea of the II Vatican Council of the Catholic Church (1962-1965) and the council documents of this Church
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Malesevic, Nebojsa. "The development of the theology of primacy after the second Vatican council (1962-1965)." Zbornik Matice srpske za drustvene nauke, no. 159-160 (2016): 831–44. http://dx.doi.org/10.2298/zmsdn1660831m.
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The primary purpose of this paper is to present the post-council theology in terms of theology of primacy of the most important theologians and in the most important documents in the period after the Second Vatican Council. Based in its documents, the Council made a huge turn in the Roman Catholic ecclesiology. However, although the Ecumenical Council did not give any final solutions, documents about the most important issues remain open for further reflection and contemplative upgrading. The Council only laid the foundations on which such an undertaking could begin. The paper focuses on theology of primacy that evolved from the Council?s documents during the period after the Second Council. The focus will be on subjects that had an impact not only on the Roman Catholic, but in particular on the Orthodox and other churches as well. The author of the paper will say more about the infallibility of the Pope, the primacy of the Roman bishop, about the relation of the Pope with other bishops, and about the relation of local and universal Church in the light of the post-council theology. Particular attention will be paid to the New catechism, a statement of the Congregation for the Doctrine of the Faith Mysterium Ecclesiae, and the dispute between cardinals Joseph Ratzinger and Walter Kasper about the relation between the universal and local Church, with special reference to the letter from the Congregation for the Doctrine of the Faith Communionis Notia, written by Cardinal Ratzinger.
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Yarotskiy, Petro. ""Holy and Great Cathedral" of the Orthodox Church." Ukrainian Religious Studies, no. 79 (August 30, 2016): 18–22. http://dx.doi.org/10.32420/2016.79.671.
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An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturity" of the Christian Church there was enough canonical work of the seven Ecumenical Councils that took place during 325-787 years.
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Vigil, José María. "O Concílio Vaticano II e sua recepção na América Latina." Revista Eclesiástica Brasileira 66, no. 262 (April 12, 2019): 370. http://dx.doi.org/10.29386/reb.v66i262.1588.
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O autor recorda a história viva do concílio Vaticano II, dividindo-a em duas partes: um primeiro pós-concílio (1965-1980) no qual, na América Latina (Brasil incluído), se deu uma recepção fiel e, ao mesmo tempo, muito criativa; e um segundo pós-concílio (1980-2005), de involução vaticana e mundial, sofrido também pela América Latina. Em cada uma discerne as mudanças em andamento, diagnostica as forças ocultas e avalia teologicamente os sucessos e os retrocessos, inclusive em forma de breves teses sintéticas. Oferecida uma interpretação global, o autor arrisca uma prospectiva do futuro previsível, convidando a continuar no espírito do Vaticano II, para cujo desenvolvimento a América Latina continua sendo o Continente de decisiva importância.Abstract: The author remembers the live history of the Vatican II Council, dividing it into two parts: a first post-Council period (1965-1980) when in Latin America (including Brazil) the Council had a very loyal and, at the same time, creative reception; and a second post-Council period (1980-2005) when there is an involution in the Vatican and in the world, including Latin America. In each of these periods he specifies the current changes, makes a diagnosis of the hidden forces and a theological evaluation of the successes and retrocessions, including those presented in short synthesized theses. Having provided a global interpretation, the author then ventures to give a prognosis of the foreseen future inviting us to maintain the Vatican II’s spirit. In his view, Latin America continues to be the most significant continent for the development of this spirit.
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Dadosky, John. "The Church and the Other: Mediation and Friendship in Post-Vatican II Roman Catholic Ecclesiology." Pacifica: Australasian Theological Studies 18, no. 3 (October 2005): 302–22. http://dx.doi.org/10.1177/1030570x0501800303.
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This essay proposes a development in Roman Catholic ecclesiology following the paradigmatic shift in its self-understanding that occurred at the Second Vatican Council (1962–1965). The Council represented a major shift in the Roman Catholic Church's attitudes towards other religions, Christian traditions, and cultures (including secular culture) from a previous defensive stance to a more positive one. In an unprecedented manner, the Council officials acknowledged that its Church's own self-understanding is enriched by its interactions with these various faith traditions and cultures. Forty years after the Council, however, there remains a need to account for this shift theologically in terms of what was going forward in the Roman Catholic Church's self-understanding.
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Bornstein, Daniel. "Dominican Friar, Lay Saint: The Case of Marcolino of Forlì." Church History 66, no. 2 (June 1997): 252–67. http://dx.doi.org/10.2307/3170657.
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The years surrounding the Second Vatican Council (1962–1965) witnessed a historiographical revolution that transformed the study of medieval Christianity. One might say that both a new Vatican ecclesiology and the new religious history sprang from the same conceptual root. Even as the Council articulated a definition of the Catholic Church as the people of God rather than simply a hierarchical institution, a number of important scholars were rediscovering the religious history of the Christian people. Shifting their focus away from the traditional monastic treatises on the contemplative life, scholars argued that all believers, and not just clerical specialists in the sacred, had a spiritual life that constituted a proper object for historical study. This new understanding of the history of Christian spirituality rapidly proved enormously fecund, opening as it did novel and exciting prospects for the study of popular religion.
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Yarotskiy, Petro. "Ukrainian Greek Catholic Church as an Object of the Eastern Policy of the Vatican in the Context of Catholic-Orthodox Relations." Religious Freedom 1, no. 19 (August 30, 2016): 147–57. http://dx.doi.org/10.32420/rs.2016.19.1.955.
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Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.
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Борисов, Антоний. "Monastic and Lay Life in the Roman Catholic Church in the Light of Decisions of Vatican II." Вопросы богословия, no. 2(4) (September 15, 2020): 136–45. http://dx.doi.org/10.31802/pwg.2020.4.2.006.
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Второй Ватиканский собор (1962-1965) поставил перед монашескими орденами задачу обновить принципы жизни, вернувшись к корням понимания монашеского делания и аскезы. В дальнейшем реформа фактически приравняла монашеский путь спасения к пути мирянина, что послужило причиной неоднозначных изменений в католических обществах посвящённой Богу жизни. В статье проводится анализ последствий этих изменений, произошедших в жизни Католической церкви с инициативы Второго Ватиканского собора. В частности, отмечается, что собор запустил процесс административного и прежде всего смыслового реформирования католического монашества. Этот процесс идёт до сих пор и периодически принимает форму кризиса. The Second Vatican Council (1962-65) challenged the monastic orders to renew the fundamentals of their way of life returning to the original understanding of monastic practice and asceticism. Later the reform virtually equated the monastic way of salvation to the layman’s way, and this caused ambiguous changes in catholic societies of consecrated life. The article analyzes the consequences of these changes brought into the life of the Roman Catholic Church due to Vatican II. In particular, it is indicated that the council started the process of administrative and, above all, conceptual reforms in the catholic monasticism. This process is still ongoing and periodically takes the shape of a crisis.
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Brighenti, Agenor. "POR UMA EVANGELIZAÇÃO REALMENTE NOVA." Perspectiva Teológica 45, no. 125 (October 24, 2014): 83. http://dx.doi.org/10.20911/21768757v45n125p83/2013.
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A necessidade de uma "nova" evangelização se impõe diante do desafio de manter sempre viva e atual a novidade do Evangelho. Para remeter à origem da expressão, comumente refere-se a um discurso de João Paulo I I em uma Assembléia do Conselho Episcopal Latino-Americano, realizada no Haiti, em 1983. No entanto, "nova evangelização" é uma categoria que aparece já na Conferência de Medellín (1968), para expressar a exigência de levar adiante a renovação do Concilio Vaticano II (1962-1965), através de um novo modelo de pastoral: passar de uma "pastoral de conservação", com ênfase na sacramentalização (de cristandade), para uma pastoral transformadora, com ênfase na evangelização (de pós-cristandade). No entanto, a tradução mais fiel da exigência evangélica de que - para novos tempos, uma nova evangelização - , é a expressão "conversão pastoral", formulada pela Conferência de Santo Domingo (1992) e retomada na Conferência de Aparecida (2007). Ela acena para a superação de modelos de pastoral ultrapassados pela renovação do Concilio Vaticano I I e pela tradição latino-americana e que configuram, hoje, modelos de uma evangelização caduca no tempo e no espaço. ABSTRACT: The necessity for a "new" evangelization appears before the challenge of keeping alive and always current the novelty of the Gospel. To remember the origin of the expression, one commonly refers to a speech by John Paul I I in a Meeting of the Latin American Episcopal Council, held in Haiti, in 1983. However, "the new evangelization" is a category which already appears i n the Conference of Medellin (1968), to express the requirement to carry forward the renewal of the Second Vatican Council (1962-1965), through a new pastoral model: to pass from a "pastoral" of conservation, w i t h an emphasis on sacramentalization (of Christianity), to a pastoral of transformation, w i t h an emphasis on pastoral evangelization (post-Christianity). However, the most accurate translation of the evangelical requirement that - f o r new times, a new evangelization-, is the expression "pastoral conversion", formulated by the Santo Domingo Conference (1992) and incorporated in the Conference of Aparecida (2007). It beckons for overcoming of outdated pastoral models by the renewal of the Second Vatican Council and by the Latin American tradition and that configure, today, models of an evangelization lost in time and space.
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Gerrard, Paul M. "St Clare of Assisi and the Poor Clares: a new spring." Studies in Church History 33 (1997): 547–61. http://dx.doi.org/10.1017/s0424208400013450.
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The Second Vatican Council (1962-5) called for religious orders to renew themselves in a two-fold return to the sources of their Christian life, jointly to the Gospels and to the inspiration of each institute’s founder, a process to be combined with a movement to bring the religious life into line with the ‘tenor of the times’.Thirty years after the issuing on 28 October 1965 of Perfectae Caritatis, the conciliar decree on the religious life, it seems particularly relevant to look at how far this renewal has been enacted since the Council. Furthermore, given the theme of this volume it seems especially apt to examine the role which that call for the rediscovery of the founder’s spirit has played in one such renewal.
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Hinze, Bradford. "A Privileged Moment: Dialogue in the Language of the Second Vatican Council 1962–1965 by Ann Michele Nolan." Jurist: Studies in Church Law and Ministry 70, no. 1 (2010): 241–43. http://dx.doi.org/10.1353/jur.2010.0040.
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McDonough, Peter. "Metamorphoses of the Jesuits: Sexual Identity, Gender Roles, and Hierarchy in Catholicism." Comparative Studies in Society and History 32, no. 2 (April 1990): 325–56. http://dx.doi.org/10.1017/s0010417500016510.
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Since the Second Vatican Council opened in 1962, several changes have occurred in the Society of Jesus. The Jesuits have suffered a drop in manpower: Membership in the international order peaked at over 36,000 men in 1965 and had fallen by 1988 to below 25,000. Another change has been ideological: The Jesuits seem to have shifted from a conservative or disengaged posture toward a progressive and occasionally radical stance on social and political matters, and they have struggled to implement this orientation by abandoning some of their routine commitments and taking on new ventures in “faith and justice.” Finally, the Society of Jesus has deregimented its procedures in the areas of training and governance. It would appear that the liberalization that took place in mainline Protestant denominations over several decades was recapitulated by the Jesuits in a shorter period.
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Dyduch, Jan. "Wkład kardynała Karola Wojtyły w dzieło I Synodu Biskupów w 1967 r." Prawo Kanoniczne 39, no. 3-4 (December 10, 1996): 155–70. http://dx.doi.org/10.21697/pk.1996.39.3-4.05.
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The Synod of Bishops was summoned shortly after the Second Vatican Council ended. This new institution in the Church was inspired by the Second Vatican Council’s teaching on collegiality in the Church. As a consequence of the Council Fathers’ postulates, Pope Paul VI established the Synod of Bishops by his motu proprio „Apostolica Sollicitudo”, dated 15 September 1965. The first Synod of Bishops was occupied with affairs that concerned the entire Church, i.e.: the teaching of the faith and its impediments, renewal of the code of Cannon Law, seminary formation of the candidates for the priesthood, mixed marriages and the renewal of the liturgy. Cardinal Karol Wojtyła, Archbishop of Cracow, was summoned to take part in the first Synod. Because of political restrictions, he could not directly participate in it. However, this did not prevent his being deeply engeged in the Synod. He carefully studied the synodal questions and elaborated them. He sent his opinion on all the above mentioned problems to the assembly of Bishops for discussion. Many of Archbishop K. Wojtyła’s statements and suggestions were employed in the Postsynodal Documents.
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MORO, RENATO. "The Catholic Church, Italian Catholics and Peace Movements: The Cold War Years, 1947–1962." Contemporary European History 17, no. 3 (August 2008): 365–90. http://dx.doi.org/10.1017/s0960777308004530.
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AbstractThis article focuses on the early years of the cold war in Italy in the form of an analysis of the Catholic press from 1947 to the eve of the Second Vatican Council in 1962. In so doing it attempts to answer key questions for Italian Catholicism relating to peace building that arose from total war in the age of mass democracy.
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Gribble, Richard. "Bishop Vincent McCauley, CSC: Ecumenical Pioneer." Mission Studies 25, no. 2 (2008): 252–71. http://dx.doi.org/10.1163/157338308x365396.
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AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.
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Bruneau, Thomas C. "Church and Politics in Brazil: The Genesis of Change." Journal of Latin American Studies 17, no. 2 (November 1985): 271–93. http://dx.doi.org/10.1017/s0022216x00007896.
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The Catholic Church in Brazil has undergone a fundamental transformation in its role in state and society during the past decade and a half, making it probably the most progressive Church in Latin America, if not the world. Based on theological innovations since the Second Vatican Council (1962–5) and the CELAM meeting in Medellín, Colombia (1968), the Church in Brazil has made a ‘preferential option for the poor’.
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Bush, Jonathan. "Lay Catholic Support for Exiled Polish Intellectuals in Britain, 1942–1962." Downside Review 135, no. 4 (October 2017): 199–222. http://dx.doi.org/10.1177/0012580617735778.
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This article examines the hitherto unexplored role of lay Catholics in the tertiary education of Polish exiles in Britain, from the early 1940s to the beginning of the Second Vatican Council in 1962. It will examine the work of the Newman Association, a predominantly lay Catholic graduate society, as a case study to reveal how lay activism towards European exiles was influenced by a range of social, theological and political factors. It will highlight the ways in which support for Polish Catholic education could be manifested, including the establishment of a cultural hub in London, a scholarship programme to assist Polish students in British and Irish universities, and the development of cultural links with individuals and organisations within Poland. Ultimately, this article demonstrates the growing confidence of educated lay Catholics in breaking out of their historically subordinate role within the English Catholic Church in the years prior to Vatican II.
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Zovkić, Mato. "A CATHOLIC VIEW OF INTERRELIGIOUS DIALOGUE IN THE TIME OF POPE FRANCIS." Zbornik radova 17, no. 17 (December 15, 2019): 205–24. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.205.
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The Second Vatican Council (1962-1965) drew the attention of Catholics to human dignity of non-Christian believers who have right to their religious identity. After the Council Popes Paul VI, John Paul II and Benedict XVI established and supported the Pontifical Council for Interreligious dialogue with the task to study other religions as they perceive themselves and to organize friendly encounters with their representatives. Pope Francis, elected on 13 March 2013, brought into his ministry the experience of a Church leader in South America. This is why in his teaching documents, encounters and discourses he points out the social role of religion (Evangelii Gaudium, nos 176-258), the need for preserving environment as our common home (Laudato si, 199-245) and special pastoral care of couples in mixed marriages as believers who can practice interreligious dialogue by persevering in their religious affiliation (Amoris Laetitia, 247-248). On his apostolic journeys to Jordan, Palestine, Israel, Bosnia and Herzegovina and Egypt he met representatives of civil authorities and Muslim religious leaders. Sheikh of Al-Azhar Ahmed Al Tayeb gave him the opportunity to address the Muslim participants at the Peace Conference in Cairo on 28 April 2017. Pope Francis’s acts and speeches can inspire Religious Education teachers in Bosnia and Herzegovina to develop respective religious identities in their students by preserving shared values and introducing them to universal ethics.
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Scopinho, Sávio Carlos Desan. "O laicato na Conferência Episcopal Latino-Americana de Medellín (1968)." Revista Eclesiástica Brasileira 73, no. 289 (October 25, 2018): 150–80. http://dx.doi.org/10.29386/reb.v73i289.687.
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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
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Laksito, Petrus Canisius Edi. "PAROKI BERAKAR LINGKUNGAN: MUPAS II DALAM PERSPEKTIF KONSILI DAN PASCAKONSILI VATIKAN II." JPAK: Jurnal Pendidikan Agama Katolik 20, no. 2 (September 1, 2020): 1–27. http://dx.doi.org/10.34150/jpak.v20i2.277.
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The Second Pastoral Consultation of the Diocese of Surabaya held on October 18th-20th 2019 declared the Pastoral Strategic Policy of the Diocese of Surabaya for 2020-2030, formulated in these words: “In the spirit of the Basic Direction, the Catholic Church of the Diocese of Surabaya matures lingkungan rooted parishes present in the middle of the society”. This article wants to know in what matters and how strong this Diocese of Surabaya’s Pastoral Strategic Policy is connected to the voices of the pastors of the universal Church, especially those echoed in the doctrine of the Second Vatican Council (1962-1965) and that of the subsequent period. It is hoped that such reflection brought a clearer vision and understanding regarding such an important policy, granted that it will lead the faithful people of the Catholic Church of the Diocese of Surabaya in their pilgrimage to God in this world for the next 10 years. By knowing its connectedness with the voices of the pastors of the universal Church, it is expected that the faithful people of the Diocese of Surabaya would be more aware of the voice of Jesus Christ, the Good Pastor, who himself leads his flock to the green pastures of love shared in faith and hope with peoples they enconter.
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Bencke, Romi Márcia. "Christian Witness in a Multi-Religious World: Brazil and its Pulsating Plurality." Transformation: An International Journal of Holistic Mission Studies 36, no. 1 (January 2019): 29–35. http://dx.doi.org/10.1177/0265378819831849.
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This article traces the efforts of the National Council of Churches in Brazil to endorse the document ‘Christian witness in a multi-religious world’ and to implement its recommendations in the practice of churches in Brazil. The reception of the document is placed into the historical development of the ecumenical movement in Brazil since an important conference in 1962 in Recife, Brazil, and the impact the Second Vatican Council had in the Latin American country. The focus is then on how the religious plurality in the country started to be perceived. Three examples follow showing how fundamentalist Christian groups oppose other religious expressions in the country and how the churches united in the council are challenged by the spirit of witnessing in respect to embrace pluralism.
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O’Collins, Gerald. "The Joy of Love (Amoris Laetitia): The Papal Exhortation in Its Context." Theological Studies 77, no. 4 (November 17, 2016): 905–21. http://dx.doi.org/10.1177/0040563916666823.
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This article summarizes the teaching on marriage and the family offered by the Second Vatican Council (1962–65) and by the 1981 post-synodal, apostolic exhortation of Pope John Paul II, The Role of the Christian Family in the Modern World ( Familiaris Consortio). Against this background, the content and language of The Final Report issued at the end of the second session of the synod on the family (October 4–25) are examined. These considerations lead to an evaluation of the continuity and change in teaching found in Pope Francis’s post-synodal, apostolic exhortation, The Joy of Love ( Amoris Laetitia).
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von Klimó, Árpád. "András Fejérdy. Pressed by a Double Loyalty: Hungarian Attendance at the Second Vatican Council, 1959–1965." American Historical Review 123, no. 3 (May 30, 2018): 1042–43. http://dx.doi.org/10.1093/ahr/123.3.1042.
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Turpijn, Willem Leonardus, William Cahyawan, and Benny Suwito. "Towards the Spirit of Renewal and Openess: The Roman Catholic Church Reforms and the Global South." Global South Review 1, no. 2 (September 4, 2020): 49. http://dx.doi.org/10.22146/globalsouth.54477.
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The Second Vatican Council (1962-1965) has brought change into the Roman Catholic Church. Since that day, various changes has taken place within the Roman Catholic Church. Furthermore, the Roman Catholic Church which has always been associated with the Western world, especially European and North American countries, is and will face the "Global South" phenomenon. Some recent studies have shown this real shift. This study will try to present how the “Global South” phenomenon occurs, and what’s the role of the Roman Catholic Church and also local Church, as well as the opportunity to grow and developed more. Discussing also how the Roman Catholic Church which has been built from a fairly long tradition for around two millennia will face the situation of its universality and also at the same time its diversities and localities as the Church becomes increasingly dominated by Catholics in the Global South region. Some of ideas are the Church should embraces Global South, increasingly develop the spirit of renewal and openness, and the most important thing is to involving the participation of local Church in South Countries to overcome social issues that occurs or we called it a Participatory Church.
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Giménez Béliveau, Verónica. "Missionaries in a Globalized World." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 365–90. http://dx.doi.org/10.1558/post.v5i3.365.
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This article examines contemporary orthodox or traditionalist communities that have emerged within the heart of Argentinean Catholicism. The discussion aims to contribute to current debates concerning global religious citizenships in relation to orthodox or traditionalist Catholic communities. Vigorously promoted by Pope John Paul II and now Benedict XVI, such conservative communities have exceeded the nation-state boundaries in which they have arisen and, using global resources from diverse international networks within the Roman Catholic church, they work hard to expand still further throughout the globe. Conservative Catholic communities, which ground their activities in the Second Vatican Council (1962–1965), have found in Argentina conditions particularly favorable for growth. While Argentinean Catholics who participate in such groups are still a clear minority, they currently enjoy a visibility in the public sphere and recognized space within the Catholic church. As they justify their expansion, the communities redefine both the goal and the appropriate territories for missionization. The construction of Catholic community draws on perceptions of a memory of Christianity that go beyond national loyalties, generating for participants new worldviews and forms of sociability within the frame of a “renewed” Catholicism.
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Barratt, Anthony M. "A Privileged Moment: Dialogue in the Language of the Second Vatican Council 1962-1965 (European University Series XXIII, Theology, Volume 829). By Ann Michele Nolan." Heythrop Journal 49, no. 5 (September 2008): 889–90. http://dx.doi.org/10.1111/j.1468-2265.2008.00425_15.x.
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Visioli, Matteo. "THE CATHOLIC CHURCH TESTED FOR CONFESSIONALISM: THE VATICAN II DOCTRINAL PRINCIPLES." Journal of Law and Religion 33, no. 2 (August 2018): 155–71. http://dx.doi.org/10.1017/jlr.2018.31.
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AbstractIn Catholic doctrine, church and state are two different and autonomous institutional subjects, but they are mutually linked. Therefore, a believer, as a citizen, is a subject simultaneously of two legal systems; the state is bound to recognize the confessional dimension of its own members, and the church is called to realize its proper ends within a precise political-social context. The Second Vatican Council (1962–1965) constitutes for the Catholic Church a point of change and renewal. It did not limit itself to affirming the coexistence of the two systems in their independence, but it declared the necessity of a mutual alliance for the good of citizens and believers.Therefore, the church offers its own contribution to the state, favoring in this way the right to religious liberty; and the state allows the church to establish itself and carry out its proper mission in an institutional form, guaranteeing the protection of the rights of citizens as believers for the free expression of their faith, whether in a private dimension or in an organized form. Vatican II abandons, therefore, the concept of “state religion” in the classic sense of the term, and thus the privilege reserved to one among numerous religious expressions, and opens an authentic collaboration between parties as a prerequisite for the good not only for individual believers and religious organizations, but also for society itself. In particular, religious liberty finds its foundation no longer in the concept of truth (that legitimized the exclusion of other confessions in that they were “not true”), but in the concept of the dignity of the person, which must be protected as such.
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Lombera, Juan Manuel. "The Church of the Poor and Civil Society in Southern Mexico: Oaxaca, 1960s–2010s." Journal of Contemporary History 54, no. 3 (August 28, 2018): 640–65. http://dx.doi.org/10.1177/0022009418781740.
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The progressive movement of the Catholic Church that flourished after the Second Vatican Council (1962–5) continues to exert a strong influence on Latin American politics and society. Moreover, we can now observe this movement’s influence in new areas: no longer apparent only in a strictly ecclesiastical sphere, its influence can now be felt within the ambit of civil society. This article analyzes and explains the evolution of ‘the church of the poor’ in Oaxaca from its sponsorship by the Catholic hierarchy starting in the early 1960s through its transformation into civil society organizations beginning in the 1990s.
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Tóth, Krisztina. "Pressed by a Double Loyalty: Hungarian Attendance at the Second Vatican Council, 1959–1965 by András Fejérdy." Catholic Historical Review 104, no. 1 (2018): 153–56. http://dx.doi.org/10.1353/cat.2018.0015.
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French, Jan Hoffman. "A Tale of Two Priests and Two Struggles: Liberation Theology from Dictatorship to Democracy in the Brazilian Northeast." Americas 63, no. 3 (January 2007): 409–43. http://dx.doi.org/10.1017/s0003161500063811.
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Land for the landless, food for the hungry, literacy for the uneducated—not through charitable works, but by forcing the state to take seriously its responsibilities to its poorest citizens. This was integral to the theology of liberation as it was practiced by bishops, priests, and nuns in Brazil beginning shortly after the close of the Second Vatican Council in 1965. Important sectors of the Brazilian Catholic Church were “opting for the poor” at a time when economic development, modernization, and democracy were not considered appropriate or meaningful partners in the repressive environment characterized by the Brazilian military dictatorship (1964-1985).
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McGreevy, John T. "Racial Justice and the People of God: The Second Vatican Council, the Civil Rights Movement, and American Catholics." Religion and American Culture: A Journal of Interpretation 4, no. 2 (1994): 221–54. http://dx.doi.org/10.1525/rac.1994.4.2.03a00040.
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Catholic participation in the southern civil rights movement culminated at Selma in March 1965. As was customary in much of the South, Selma's Catholic churches were strictly segregated, with the priests in charge of the African American “mission” parish ignored by the city's other clergy. (One attempt at integration of the city's “white” parish by a group of African American Catholic teenagers met with fierce resistance.) In addition, the bishop of Montgomery, Thomas Toolen, attempted to prevent northern Catholics from responding to the pleas of civil rights activists for assistance, maintaining that outsiders were “out of place in these demonstrations—their place is at home doing God's work… .” Regardless, priests from fifty different dioceses, lay people, and nuns flocked to Alabama to join in the marches.
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Curran, Charles E. "John Paul II's Use of Scripture in His Moral Teaching." Horizons 31, no. 1 (2004): 118–34. http://dx.doi.org/10.1017/s0360966900001122.
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The celebration of the fiftieth anniversary of the College Theology Society naturally turns our focus to what has transpired in these fifty years. In terms of Roman Catholic theology, the two most significant historical realities are the Second Vatican Council (1962–65) and the now twenty-five-year pontificate of John Paul II as Bishop of Rome.In my discipline of moral theology, Vatican II and its document on the training of priests called for the renewal of moral theology with a special emphasis on its Scriptural bases. “Special care is to be taken for the improvement of moral theology. Its scientific presentation, drawing more fully on the teaching of holy Scripture should highlight the lofty vocation of the Christian faithful and their obligation to bring forth fruit and charity for the life of the world.”John Paul II as pope has written and taught extensively in the area of morality. In the light of the Vatican II mandate to renew moral theology through a greater appreciation of its scriptural roots and bases, this essay will critically evaluate John Paul II's use of scripture in his teaching on morality.
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Sjöström, Niklas. "The awaited miracle: reflections of Marian apparitions in Garabandal, Spain." Scripta Instituti Donneriani Aboensis 22 (January 1, 2010): 353–67. http://dx.doi.org/10.30674/scripta.67374.
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This article reflects upon Marian apparitions that occurred during the years 1961 to 1965 in the village of San Sebastián de Garabandal, or Garabandal, in northern Spain, giving rise to pilgrimages ever since. The events coincided with the Second Ecumenical Council of the Vatican, or Vatican II. Garabandal is the only Marian apparition event to have prophesied and commented on Vatican II. Nevertheless, in Christendom, travelling to Garabandal is regarded as an alternative pilgrimage.The pilgrimage route is in several ways unique compared to journeys to other Marian pilgrimage shrines, since it has not yet been approved by the Catholic Church. Pilgrimages to Garabandal were even officially forbidden for several years. The Catholic Church authorities originally declared travelling to Garabandal as forbidden for church officials such as priests and others. This article gives an overview of the case of Garabandal through the years and reflect upon why this place is considered special in comparison to other pilgrimage sites. The study examines such aspects of pilgrimages to this village as location and motivation, the Virgin Mary and Marian apparitions and also the messages and miracles of Garabandal.
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McGlone, James. "Benedict XVI: A Life, Volume I. Youth in Nazi Germany to the Second Vatican Council, 1927-1962, by Peter Seewald." Chesterton Review 47, no. 1 (2021): 127–29. http://dx.doi.org/10.5840/chesterton2021471/217.
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Perry, Michael J. "Liberal Democracy and the Right to Religious Freedom." Review of Politics 71, no. 4 (2009): 621–35. http://dx.doi.org/10.1017/s0034670509990714.
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AbstractThe Roman Catholic Church was famously late to embrace the right to religious freedom. Some have plausibly maintained that when, in 1965, the cardinals and bishops at the Second Vatican Council overwhelmingly adopted the Declaration on Religious Freedom—known by the first two words of its official Latin version: Dignitatis Humanae—the church betrayed one of its most traditional and established theological teachings. The right to religious freedom, according to international law, rests in part on respect for human dignity. Thus there is a prima facie link between the liberal democratic justification and the church's 1965 justification. But, as I will argue, the appeal to human dignity is not a preserve of modern liberal democracy. Indeed, we can imagine a government that limits religious freedom because it wishes to save souls, and this precisely out of a respect for human dignity. A similar view was held by the pre-Vatican II church. Thus the appeal to human dignity is not evidence of a fundamental shift by the church. What then does account for the church's undeniable change of direction? Human dignity by itself cannot provide the fundamental justification for the right to religious freedom. Another ingredient is needed: distrust, born of long historical experience, of government authority to adjudicate questions of religious truth. The church in Dignitatis Humanae accepted this lesson of history, a lesson available to believers of a variety of stripes as well as nonbelievers.
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Igelmo Zaldívar, Jon. "«Gravissimum Educationis» and the Jesuit Theologians of Loyola Province, Spain." Espacio, Tiempo y Educación 6, no. 1 (January 1, 2019): 101–15. http://dx.doi.org/10.14516/ete.261.
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On October 28th, 1965, the Gravissimum Educationis was presented by Pope Paul VI and passed by the assembly of bishops. This declaration states: «In Catholic universities where there is no faculty of sacred theology, there should be established an institute or chair of sacred theology in which there should be lectures suited to lay students». On September 17th, 1967, the Faculty of Theology of Loyola, in the town of Oña (Burgos Province, Spain), was officially closed down. On the basis of the declaration on education passed at the Second Vatican Council, this Ecclesiastic Faculty of the Province of Loyola was moved to the Universidad de Deusto, in Bilbao (Basque Country, Spain). In the first part of this paper I present a careful study of the conflictive process of that move based on primary sources. In the second part I analyse the conditions that enabled the Jesuit theologians of the Province of Loyola living in Oña to carry out a rapid and effective reading of the Gravissimum Educationis.
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Kosicki, Piotr H. "Caritas across the Iron Curtain?" East European Politics and Societies: and Cultures 23, no. 2 (April 29, 2009): 213–43. http://dx.doi.org/10.1177/0888325408327846.
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This article takes the November 1965 letter of Poland's Roman Catholic bishops to their German counterparts as a starting point for historical inquiry into the nature and consequences of Catholic engagement in Polish-German reconciliation. The article begins with a close reading of the letter's text and its philosophical-theological underpinnings; then, it discusses the letter's reception history and its political consequences. The letter and its reception have a double significance: first, as an event in post-World War II European political, intellectual, and ecclesiastical history; second, as an ethical commentary on the spirit of dialogue promulgated in the constitutions of the Second Vatican Council. Although the letter helped to facilitate a process of Polish-German reconciliation that remains ongoing, this process has failed to assimilate the letter's ethics of forgiveness. That failure has reinforced the roadblocks that hamper Polish-German reconciliation almost two decades after the fall of communism in Europe.
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Perica, Vjekoslav. "Interfaith Dialogue versus Recent Hatred: Serbian Orthodoxy and Croatian Catholicism from the Second Vatican Council to the Yugoslav War, 1965‐1992." Religion, State and Society 29, no. 1 (March 2001): 39–66. http://dx.doi.org/10.1080/09637490020032573.
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Berman, Eli, Laurence R. Iannaccone, and Giuseppe Ragusa. "FROM EMPTY PEWS TO EMPTY CRADLES: FERTILITY DECLINE AMONG EUROPEAN CATHOLICS." Journal of Demographic Economics 84, no. 2 (May 14, 2018): 149–87. http://dx.doi.org/10.1017/dem.2017.22.
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Abstract:Total fertility in the Catholic countries of Southern Europe has dropped to remarkably low rates (=1.4) despite continuing low rates female labor force participation and high historic fertility. We model three ways in whichreligionaffects the demand for children – through norms, market wages, and childrearing costs. We estimate these effects using new panel data on church attendance and clergy employment for 13 European countries from 1960 to 2000, spanning the Second Vatican Council (1962–65). Using nuns per capita as a proxy for service provision, we estimate fertility effects on the order of 300 to 400 children per nun. Moreover, nuns outperform priests as a predictor of fertility, suggesting that changes in childrearing costs dominate changes in theology and norms. Reduced church attendance also predicts fertility decline, but only for Catholics, not for Protestants. Service provision and attendance complement each other, a finding consistent with club models of religion.
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Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.
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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.
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Poirot, Eliane. "Jewish-Christian Dialogue to Nostra Aetate in the Catholic and the Orthodox Churches." Review of Ecumenical Studies Sibiu 11, no. 2 (August 1, 2019): 268–300. http://dx.doi.org/10.2478/ress-2019-0019.
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Abstract Chapter 4 of the Declaration Nostra Aetate of the Second Vatican Council marks a decisive turn of the relations between Catholics and Jews. Numerous books and articles have tried to discuss the application of this declaration 50 years after its proclamation by Pope Paul VI. on October 28, 1965, to take stock. Nostra Aetate has also been recorded by Orthodox theologians, as some articles attest. After skimming the initiated implementation of this chapter through the ensuing Jewish-Catholic dialogue, we will introduce the Jewish Orthodox. We will distinguish the Judeo-Christian dialogue at the universal level and at the local level. For the Jewish-Catholic dialogue at the local level, we will examine the situation in France and for the Jewish-Orthodox dialogue the situation in Romania. In view of the connection between theology and history, we will mention not only the texts related to this dialogue, but also some events that have favored or slowed it down.
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Sigmund, Paul E. "The Catholic Tradition and Modern Democracy." Review of Politics 49, no. 4 (1987): 530–48. http://dx.doi.org/10.1017/s0034670500035452.
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This article argues that there has been a movement in Catholic political thought from a position of doctrinal neutrality concerning forms of government — provided that they promote the common good — to an endorsement of democracy as the morally superior form of government. It traces the various theoretical and practical elements in the Catholic tradition that have favored or opposed liberal democracy, giving particular attention to the ambiguity of medieval theories, the centralizing and authoritarian tendencies in the early modern period, and the intense hostility of the nineteenth-century popes to French and Italian liberalism. After analyzing the emergence of neo-Thomistic theories of democracy in the twentieth century and their influence on Christian Democratic parties in Europe and Latin America, the article concludes that John XXIII's encyclical Pacem in Terris (1963) and the discussion of democracy by the Second Vatican Council in Gaudium et Spes (1965) marked the abandonment of earlier opposition to liberal democracy and a decisive commitment to democracy and human rights.
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Kostuch, Bożena. "Monumentalne kompozycje z łysogórskich płyt ceramicznych w wystroju budowli sakralnych." Sacrum et Decorum 13 (2020): 106–27. http://dx.doi.org/10.15584/setde.2020.13.6.
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Ceramic panels produced since 1960 in the “Kamionka” cooperative in Łysa Góra are one of the most versatile materials used for architectural decorations. They made it possible to create small “ceramic accents” as well as large-scale and monumental works. Compositions made of Łysa Góra panels, at first found mainly in secular buildings, started to appear in church architecture from the mid-1960s. The earliest was the cladding on the facade of the Chapel of the Holy Cross in Piaseczno by Krzysztof Henisz in 1965. The article presents realisations found in Polish and foreign churches. Most of the discussed compositions were created in the period when new rules of organisation resulting from the recommendations of the Second Vatican Council were introduced into church interiors. This important theme is also highlighted in the article. The last mentioned work – the altar wall in Harmęże by Anna Praxmayer – was created in the 21st century, just before the definitive demise of the factory in Łysa Góra.
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Harford, Judith, and Tom O’Donoghue. "Continuity and change in the perspectives of women religious in Ireland on themselves both as religious and as teachers in the years immediately prior to, and following, the Second Vatican Council (1962–1965)." Paedagogica Historica 47, no. 3 (June 2011): 399–413. http://dx.doi.org/10.1080/00309230.2010.534101.
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Ferreira, Antonio Luiz Catelan. "A noção eclesiológica de comunhão na obra de Jean Jérôme Hamer, O.P." Revista Eclesiástica Brasileira 72, no. 288 (February 8, 2019): 887. http://dx.doi.org/10.29386/reb.v72i288.815.
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A comemoração dos 50 anos do início do Concílio Vaticano II oferece ocasião para a retomada de suas ideias mestras e dos personagens que marcaram sua história. Os elementos mais destacados da eclesiologia conciliar têm sido já amplamente estudados, como também os teólogos que mais influência sobre ele exerceram. Um dos peritos conciliares, o Card. Jean Jérôme Hamer, O.P., autor de uma influente obra eclesiológica, L’Eglise est une communion, publicada no mês que antecedeu imediatamente à abertura do Concílio, não tem sido estudado e sua contribuição para a eclesiologia do Concílio não tem recebido a atenção que sua importância merece. Este estudo apresenta a peculiar proposta da noção de comunhão deste autor, em suas linhas gerais, como também sua articulação original com a noção de povo de Deus e as consequências que o autor extrai daí para a compreensão de importantes questões, como a da relação entre Igreja local e Igreja universal, entre a colegialidade e o primado.Abstract: The celebration of the 50 years of the beginning of the Second Vatican Council gives us an occasion for the resumption of their key ideas and of the contribution of the theologians that have marked its history. Indeed, the most prominent elements of the ecclesiological contributions of this Council have already been widely studied, as well as theologians who exercised more influence over him. This paper studies the peculiar notion of communion proposal made by J. Hamer, O.P., Belgian, expert of the Pontifical Council for Promoting Christian Unity during the four sessions of the council. He is the author of an influential work ecclesiological, L´Église est une communion, published in September 1962, the month immediately preceding the opening of the Council. But this author has not yet been systematically studied and their contribution to ecclesiology has not received the attention its importance deserves. The present study highlights the original articulation between the both notions, communion and People of God and the consequences that the author draws from there to the understanding of important issues like the relationship between the local Church and the universal Church, between collegiality and primacy.
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Concas, Daniela. "Liturgical renovation of modern churches in Rome (Italy)." Resourceedings 2, no. 3 (November 12, 2019): 39. http://dx.doi.org/10.21625/resourceedings.v2i3.623.
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At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.