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Journal articles on the topic 'The Second Vatican Council'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Bernardus Putra, Gerwin, Antonius Denny Firmanto, and Nanik Wijiyati Aluwesia. "Implementasi Gaudium et Spes Art. 1 dalam Konteks Eklesiologi Keuskupan Agung Pontianak." Borneo Review 1, no. 1 (2022): 33–45. http://dx.doi.org/10.52075/br.v1i1.71.

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The Second Vatican Council has indeed renewed the Church and its relationship with the world. Gaudium et Spes is one of the many documents and constitutions that emerged from the Second Vatican Council. Ecclesiology After the Second Vatican Council experienced many positive developments. The problem formulations in this article are: 1) what is Gaudium et Spes and its context in Ecclesiology after the Second Vatican Council? 2) What is the external situation of the Pontianak Archdiocese Church after the Second Vatican Council? 3) How to implement Gaudium et Spes art. 1 in the Archdiocese of Pon

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2

Vigil, José María. "O Concílio Vaticano II e sua recepção na América Latina." Revista Eclesiástica Brasileira 66, no. 262 (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 previsív

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3

Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, no. 2 (2013): 175–82. http://dx.doi.org/10.1017/s0956618x13000367.

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The Second Vatican Council is recognised by the Roman Catholic Church as the twenty-first ecumenical council. The largest in terms of participants and one of the longest-running, it also covered the widest range of topics and produced the largest volume of documents and decrees. This article, based on the text of the ninth Lyndwood Lecture, examines a number of characteristics of Vatican II in comparison with previous councils, arguing that, while in many ways Vatican II was novel, in its composition, agenda, influence and reception one can discern parallels with past councils back as far as t

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4

Hill, Brennan R. "Bernard Häring and the Second Vatican Council." Horizons 33, no. 01 (2006): 78–100. http://dx.doi.org/10.1017/s0360966900002966.

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ABSTRACTThis article examines the life and work of Bernard Häring, C.SS.R., especially his valuable contributions to the Second Vatican Council and his dedication to the council's vision of renewal. It begins with an overview of Häring's preconciliar religious and theological formation in his family, seminary and university, during World War II, and during his teaching in Rome. The next section deals with Häring's work at the council, especially his efforts on the original Theological Commission to resist the rigidity of the first drafts, and his contributions toLumen Gentium(“The Constitution

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5

Pondaag, Stenly Vianny, and Damianus Pongoh. "HERMENEUTIKA PEMBAHARUAN LITURGI KONSILI VATIKAN II." Pineleng Theological Review 2, no. 1 (2025): 1–22. https://doi.org/10.53396/pthr.v2i1.516.

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This article discussed the hermeneutics of the liturgical reform of the Second Vatican Council. Liturgical reform has been of the most important fruits that the Second Vatican Council produced for the life of the Church. However, the liturgical reform, especially the one of ordo missae, has been one of the most debated issues in the Catholic Church since the Second Vatican Council (1962-1965) until now. The implementation of liturgical reform after the Second Vatican Council was not only welcomed with warm reception, but also with critical attitudes and even rejection. This article showed that

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6

Ruddy, Christopher. "Synodality and the Second Vatican Council." Thomist: A Speculative Quarterly Review 87, no. 2 (2023): 211–32. http://dx.doi.org/10.1353/tho.2023.0010.

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7

O’Collins, Gerald. "Herder Publishers and the Second Vatican Council." Theological Studies 81, no. 4 (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 Pet

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8

Zvonarev, Archpriest Sergiy. "Observers of the Russian Orthodox Church at the Second Vatican Council." Issues of Theology 6, no. 4 (2024): 532–58. https://doi.org/10.21638/spbu28.2024.401.

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The purpose of the article is a comprehensive based on sources and researches presentation of one of the brightest and most intense pages of relations between the Russian Orthodox Church and the Roman Catholic Church in the second half of the 20th century — the presence of Church observers from Moscow at the Second Vatican Council. Russian and foreign scientists have attempted to find out the reasons that prompted the authorities of the Russian Church to change its initially restrained attitude towards the prospects of its representatives’ presence at the Council of the Catholic Church, to lin

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9

Rodin, Ilya. "Second Vatican Council as reflected by French essayists." St. Tikhons' University Review 108 (October 31, 2022): 152–62. http://dx.doi.org/10.15382/sturii2022108.152-162.

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The article is dedicated to analysis of the activities and resolutions of the Second Vatican Council Vatican of the Roman Catholic Church in the historical context of the 1960s and its presentation in the studies of the French authors. The attention paid to the opinion of the French intellectual community representatives concerning issues from the Council agenda is justified: the Catholicism in France searched a lot for the resolution of an institutional crisis, originated in the changed role of religion in the citizens life, so the restart of the relations between Church and society declared

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10

( Bulyko), Hiermonk Ioann. "The Aggiornamento Phenomenon and the Second Vatican Council." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 5 (October 10, 2020): 98–105. http://dx.doi.org/10.37482/2227-6564-v053.

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The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. H

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11

Putra, Cascadarman Deo, Antonius Denny Firmanto, and Nanik Wijiyati Aluwesia. "KONSILI VATIKAN II SERTA DAMPAKNYA PADA KARYA KONGREGASI MISI PROVINSI INDONESIA." JPAK: Jurnal Pendidikan Agama Katolik 23, no. 1 (2022): 85–98. http://dx.doi.org/10.34150/jpak.v22i2.349.

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The Catholic Church is more than 2000 years old and in that period of time the Church has undergone many changes. Major changes occurred after the Second Vatican Council was convened which spoke of various aspects of the life of the Church. The Second Vatican Council itself was closed in 1962 which means more than 50 years ago. Talking about change in the Church means that we cannot be separated from the agents of change themselves, which in this case are the clergy, both from a particular diocese and from an institute. In this article, we will discuss how the clergy who in the article narrowe

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12

Padinjarekuttu, Isaac. "Life in the Spirit of Second Vatican Council." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2019, no. 23/2 (2019): 34–48. https://doi.org/10.5281/zenodo.4274379.

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In the person of Kurien Kunnumpuram, we see someone celebrated for his theological contributions, spiritual insights and commitment to Christian humanism. And the thread that runs through his entire life as a theologian, spiritual guide, scholar and teacher is his unwavering commitment to a Church that embodies the spirit of Vatican II. And for Kurien, what symbolized the Vatican II Spirit is freedom because it belongs to the very nature of the human person as we see in the deceptively simple sentence, all but lost in the documents of Vatican II: “Authentic freedom is  an exceptiona

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13

Bordeianu, Radu. "Orthodox Observers at the Second Vatican Council and Intra-Orthodox Dynamics." Theological Studies 79, no. 1 (2018): 86–106. http://dx.doi.org/10.1177/0040563917744818.

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Since Vatican II was convened as an ecumenical council, most Orthodox autocephalous churches initially refused to send observers without full voting rights. For non-theological reasons, Russia was the exception that sent observers to the first session. Other Orthodox churches followed suit at later sessions. Despite their inability to vote or speak at plenaries, Orthodox delegates contributed to the Council’s documents, ecumenical openness, attitude towards communism, and from a humanitarian perspective. By granting Orthodox observers a prominent role, Vatican II represents a model of ecumenic

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14

Loretan-Saladin, Adrian. "Swiss Synodality after the Second Vatican Council." Ecumeny and Law 8 (December 31, 2020): 61–72. http://dx.doi.org/10.31261/eal.2020.08.04.

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Quod omnes tangit, ab omnibus tractari et approbari debent. (Cardinal Congar) The canonists have been developing the rule of law of Western Europe. After there had been much debate (Acts 15:7), they decided together with the Holy Spirit. The Apostolic Nuncio gave the permission for lay persons (including women) to participate at the Synod. Synod ’72 is a process involving seven synods of local Churches in Switzerland. As an instrument of “processing” Vatican II, Synod ’72 discussed implementation options like Ecclesiastical Offices of the local Church. (LG 33; Paul VI’s Ministeria quaedam; Joh

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15

Mansini, Guy. "Sacerdotal Character at the Second Vatican Council." Thomist: A Speculative Quarterly Review 67, no. 4 (2003): 539–77. http://dx.doi.org/10.1353/tho.2003.0001.

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16

Mansini, Guy. "The Second Vatican Council Then and Now." Nova et vetera 18, no. 3 (2020): 973–90. http://dx.doi.org/10.1353/nov.2020.0049.

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17

McCabe, Michael. "The Second Vatican Council on Other Religions." Irish Theological Quarterly 79, no. 3 (2014): 285–87. http://dx.doi.org/10.1177/0021140014529509d.

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18

Dullea, Gearóid. "The Second Vatican Council: Message and Meaning." Irish Theological Quarterly 81, no. 1 (2016): 116. http://dx.doi.org/10.1177/0021140015617900l.

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19

Raiser, Konrad. "Fifty Years after the Second Vatican Council." Ecumenical Review 67, no. 2 (2015): 285–94. http://dx.doi.org/10.1111/erev.12161.

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20

Bulyko, Ivan Petrovich. "The Second Vatican Council in the works of Ditrich von Hildebrandt." Issues of Theology 5, no. 3 (2023): 454–70. http://dx.doi.org/10.21638/spbu28.2023.307.

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The article is dedicated to the views of German philosopher-phenomenologist Ditrich von Hildebrandt on the consequences of the Second Vatican Council that had a great meaning in the life of Roman Catholic Church. Its aim is to show the significance of the views of the thinker on the consequences of the Second Vatican Council. Being a representative of the moderate conservative direction Ditrich von Hildebrandt speaks out critically enough on the consequences of the Second Vatican Council. The position of Ditrich von Hildebrand concerning the Second Vatican Council may be characterized as a con

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21

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

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22

Кудласевич, Платон. "History of Mariology at the Second Vatican Council." Церковный историк, no. 1(1) (June 15, 2019): 68–77. http://dx.doi.org/10.31802/chist.2019.1.1.005.

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В статье рассматривается деяние Второго Ватиканского собора на предмет обсуждения и принятия марилогических вопросов. До открытия собора часть епископата призывала совсем не затрагивать мариологических вопросов, другие ожидали нового мариологического догмата, а третьи призывали вынести соборное определение о посреднической роли Матери Божией в деле спасения. В исследовании представлены противоположные точки зрения на принятие определений о Матери Божией (в качестве отдельного независимого документа или же в составе учения о Церкви). После полемики и нескольких голосований в конечном итоге 21 н

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23

Rees, Wilhelm. "Synods and Synodality in Austrian Church after the Second Vatican Council." Ecumeny and Law 8 (December 31, 2020): 37–59. http://dx.doi.org/10.31261/eal.2020.08.03.

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Synods have a long tradition in the ecclesiastical history, though their significance varied in different epochs of the Roman Catholic Church. Within the European area, synods gained in importance after the Second Vatican Council, although they appeared in a new or rather modified form. This also applies to the diocesan synods and the Austrian Synodal Process (1973/1974), which took place after and has been celebrated by the supporters of the Second Vatican Council.

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24

Dien, Novry. "Gereja Persekutuan Umat Allah." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (2020): 49–64. http://dx.doi.org/10.53396/media.v1i1.6.

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This essay deals with the idea of the church as the people of God according to Lumen Gentium, a Second Vatican Council’s document on the Catholic Church. The author tries to explore and understand the historical background of this idea and its development. This idea can be traced in the patristic time when the church was still limited to some small communities in which the leadership of the church was more charismatic. As the Church grew bigger and needed to be organized, the role of the hierarchy was clearly emphasized and enjoyed its almost absolute privilege during the Middle Ages. The Chur

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25

Varo, Francisco. "The Old Testament in the Second Vatican Council." Scripta Theologica 47, no. 1 (2015): 155–75. http://dx.doi.org/10.15581/006.47.1.155-175.

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26

Almeida, Antonio José de. "Critérios básicos para a interpretação do Vaticano II." Revista Eclesiástica Brasileira 72, no. 288 (2019): 772. http://dx.doi.org/10.29386/reb.v72i288.807.

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A recepção de um concílio é um processo complexo e, normalmente, demorado. A recepção do Vaticano II, cujo 50º aniversário de abertura celebramos no dia 11 de outubro deste ano, está, segundo os analistas, em sua segunda fase, caracterizada pela abordagem hermenêutica. O presente estudo aprofunda, em sua primeira parte, a especificidade de um concílio, de sua autoridade, de sua produção. Na última, descreve a difícil situação em que, apesar das aparências em contrário, a Igreja se encontrava em meados do século XX, e a resposta profética de João XXIII, convocando o Concílio. Entre as duas part

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27

Koller, Felipe Sérgio. "Os santos do Brasil. Uma abordagem catequética." Revista Eclesiástica Brasileira 75, no. 299 (2018): 520. http://dx.doi.org/10.29386/reb.v75i299.289.

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Síntese: O Diretório Geral para a Catequese considera a vida dos santos como uma das fontes da catequese, já que aí resplandece também a Palavra de Deus. Essa orientação segue o ensinamento do Concílio Vaticano II, que diz que os santos manifestam a presença de Deus e são sinal de seu Reino. Este artigo apresenta uma abordagem da vida dos santos brasileiros – José de Anchieta, Roque Gonzáles e companheiros, Antônio de Sant’Ana Galvão e Paulina – a partir do ensinamento do Concílio, visando ao seu uso catequético. Aprofundando-nos em suas vidas, percebemos que, embora existam dificuldades a sup

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28

Kaplan, Grant. "Vatican II as a Constitutional Text of Faith." Horizons 41, no. 1 (2014): 1–21. http://dx.doi.org/10.1017/hor.2014.2.

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This article posits that the hermeneutical approach of Peter Hünermann toward the “text” of the Second Vatican Council possesses the capacity to dissolve disputes that have arisen from a fissure among Catholics about the meaning of the council. At the heart of Hünermann's approach is a bold attempt to read the council's genre in light of “constitutional texts” that have played an important role in founding and reconciling different types of communities in the modern world.

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29

Aldosari, Ayedh. "Salvation Outside the Catholic Church A Critical and Analytical Study." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies 88, no. 1 (2022): 87–113. http://dx.doi.org/10.54940/si87873753.

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The aim of the research: to study the concept of (salvation outside the church) in the Catholic Church, in the medieval period, and after the Second Vatican Council, in order to find out any change in the attitude of the Catholic Church towards the issue of salvation. Research Methodology: The researcher used the inductive analytical critical approach. Contents of the research: The research consists of an introduction, and eight sections, which are: The first section: the concept of salvation and its importance, the second section: salvation through the history of the Catholic Church, the thir

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30

Kropáček, Luboš. "Christian-Moslem Relations after the Second Vatican Council." Caritas et veritas 6, no. 1 (2016): 115–22. http://dx.doi.org/10.32725/cetv.2016.015.

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31

Yarotskiy, Petro. "Church and world after the Second Vatican Council." Ukrainian Religious Studies, no. 66 (February 26, 2013): 28–42. http://dx.doi.org/10.32420/2013.66.247.

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Cathedrals of the Catholic Church, as a rule, are gathering at the turning points of the development of the world and the life of the Church. II Vatican Council took place after the curves of the second drama of humanity in the Second World War, in the conditions of the post-war split of the world, first of all in Europe, in two opposing camps and the establishment of totalitarian regimes in the countries of Eastern and Central Europe, the collapse of the colonial system and the appearance on the political map of the world (first of all in Africa and Asia) of young independent countries. At th

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Kolodnyi, Anatolii M. "Second Vatican Council - Metropolitan Joseph Slipy - Ukrainian Patriarchate." Ukrainian Religious Studies, no. 66 (February 26, 2013): 239–61. http://dx.doi.org/10.32420/2013.66.270.

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As for me, the very objective history of relations between Ukraine and the Vatican, the attitude of the Apostolic Capital to the fate of the Ukrainian people has not yet been written. In those writings I read (even in this collection), it is presented mainly with diametrically opposite estimates. And this is because this story itself as a process is not one-dimensional, it is highly controversial, and its researchers often adhere to different appraisal approaches to its illumination. The fact is that Catholicism was not directly connected with the fate of Ukrainians, but mainly indirectly, thr

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33

O’Collins, Gerald. "The Second Vatican Council on other living faiths." Pacifica: Australasian Theological Studies 26, no. 2 (2013): 155–70. http://dx.doi.org/10.1177/1030570x13485403.

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34

Dullea, Gearóid. "The Second Vatican Council: Prehistory—Event—Results—Posthistory." Irish Theological Quarterly 81, no. 3 (2016): 330–31. http://dx.doi.org/10.1177/0021140016648628m.

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35

Proniewski, Andrzej. "Joseph Ratzinger’s perception of the Second Vatican Council." Rocznik Teologii Katolickiej 12, no. 1 (2013): 43–59. http://dx.doi.org/10.15290/rtk.2013.12.1.03.

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36

Holohan, Carole. "The Second Vatican Council, poverty and Irish mentalities." History of European Ideas 46, no. 7 (2020): 1009–26. http://dx.doi.org/10.1080/01916599.2020.1747225.

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37

Balík, Stanislav. "The Second Vatican Council and the Czechoslovak State1." Religion, State and Society 41, no. 1 (2013): 5–17. http://dx.doi.org/10.1080/09637494.2013.778536.

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Kroeger, MM, James. "Philippine Participation in the Second Vatican Ecumenical Council." Philippiniana Sacra 42, no. 124 (2007): 173–82. http://dx.doi.org/10.55997/ps1008xlii124a8.

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Yushchyshyna, Iryna. "Catholic-Jewish dialogue after the Second Vatican Council." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 18 (December 2023): 174–82. http://dx.doi.org/10.52761/2522-1558.2023.18.15.

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The purpose of the study: to analyze the Catholic-Jewish dialogue since 1965. to date, show the trends of this dialogue and directions (theological, social and political). The research methodology. The following methods were used: search, historical, comparative-historical, method of analysis and synthesis, method of generalization. Scientific novelty. The scientific novelty of this topic is that in this work for the first time the tendencies of the Catholic-Jewish dialogue, its directions and approximate dynamics are traced.

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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.

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Of the Journal, Editorial board. "Abstract of Collective Work "Ukraine and the Vatican: before and after the Second Vatican Council"." Ukrainian Religious Studies, no. 66 (February 26, 2013): 486–95. http://dx.doi.org/10.32420/2013.66.300.

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The first chapter titled “The Second Vatican Council: religious studies paradigm aggiornamento” contains articles that survey the achievements, problems and prospects of the Catholic Church in the post-Vatican II period and foreseeable future. The content of these materials has different aspects: philosophical, sociological, historical, and theological.

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Riquelme Oliva, Pedro. "Transición de la Provincia Franciscana de Cartagena. Del Vaticano I al Vaticano II." Carthaginensia 39, no. 76 (2024): 655–75. http://dx.doi.org/10.62217/carth.508.

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Con estas notas introductorias sobre la transición de la Provincia franciscana de Cartagena en la década 1960-1970, pretendemos establecer el marco general cronológico de la llamada “transición del franciscanismo murciano”, que se produce al compás de la renovación eclesial impulsada por el Concilio Vaticano II (1962-1965) y del Capítulo General de Asís (1967). Constantino Kóser, Ministro General de la Orden, y Pedro de Fátima Martínez, Ministro Provincial de Cartagena, son los que lleven a cabo “la difícil adaptación de la Orden y de la Provincia de Cartagena” a la nueva mentalidad del Concil

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43

Lena Meo, Yohanes Wilson Bei. "Relevansi Eklesiologi Communio Konsili Vatikan II Terhadap Hukum Kanonik 1983." Studia Philosophica et Theologica 20, no. 2 (2020): 160–76. http://dx.doi.org/10.35312/spet.v20i2.210.

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Communion, as expressed fully in Eucharist, for its bond with salvation, is the first and foremost obligation of every member of the faithful. This obligation arises from baptism, as a sacrament which incorporates the faithful into the mystical body of Christ and accompanies the faithful in all their action: the sacramental life, of faith and of relationship with ecclesiastical authority. The Second Vatican Council has placed communion as one of the important ecclesiological paradigms. The process of revision of Code of Canon Law itself is carried out in harmony with the ecclesiological paradi

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Passos, João Décio. "O leigo no Vaticano II. Sujeito cristão na sociedade e na Igreja." Revista Eclesiástica Brasileira 73, no. 291 (2018): 559–74. http://dx.doi.org/10.29386/reb.v73i291.607.

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A presente reflexão interpreta a noção de leigo oferecida pelo Concilio Vaticano II a partir do conceito moderno de sujeito: individuo consciente, autônomo e ativo. O leigo é visto pelo Concilio como sujeito coletivo e individual que tem sua dignidade e ação derivadas da condição de batizado: membro do Corpo de Cristo. é dessa condição que advém sua missão dentro e fora da Igreja, seus direitos e deveres como membro da Igreja e, no coletivo, como segmento eclesial organizado.Abstract: The present reflection interprets the notion of laity offered by Second Vatican council, from the modern conce

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HERSKOWITZ, DANIEL M. "Calendar reform and Orthodox activity in the Second Vatican Council." Journal of Jewish Studies 76, no. 1 (2025): 180–201. https://doi.org/10.3828/jjs.2025.76.1.180.

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Were Jewish Orthodox leaders involved in the Second Vatican Council (1962–66)? Common knowledge has it that they refused to cooperate with the Church during its deliberations on the drafting of the ‘Document on the Jews’ – the document that eventually evolved into Nostra Aetate . Some even publicly renounced the Council and criticized Jewish organizations that cooperated with it. However, this article exposes and discusses, on the basis of previously unknown archival material, an episode of extensive and persistent interaction between leading figures within Orthodoxy and high-ranking Church of

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Clifford, Catherine E. "Style is Substance: Origins of John W. O’Malley’s Contribution to the Interpretation of Vatican II." Theological Studies 79, no. 4 (2018): 745–60. http://dx.doi.org/10.1177/0040563918801182.

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This article explores three aspects of John W. O’Malley’s contribution to the critical study of the Second Vatican Council: his contention that Vatican II reflects a new “style” or philosophy of history; that the distinctive rhetorical style of the conciliar texts is itself an expression of their substantive teaching; and finally, that the council is a decisive response to the crisis of modernity. A full appreciation of these insights requires that we consider his study of Vatican II against the horizon of his works on renaissance and early modern church history.

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Peno, Vesna, and Sanja Stevanovic. "The status of Catholic liturgical music during the Second Vatican Council." Muzikologija, no. 36 (2024): 167–91. http://dx.doi.org/10.2298/muz2436167p.

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The study deals with historical, social, cultural, and anthropological aspects of Roman Catholic liturgical music during the Second Vatican Council. After the Council?s closure, the determination of the boundary between sacred and secular music was postponed indefinitely. This was significantly contributed to by the activities of the Council for the Implementation of Decisions on the Holy Liturgy, professional church musicians, and their interaction. Insights into the process of preparation, Council?s decision-making, and implementation of the decisions in practice justified the need for an in

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Aristova, Alla. "Dialogue of the Catholic Church with the Muslim world: achievements and problems." Ukrainian Religious Studies, no. 66 (February 26, 2013): 77–87. http://dx.doi.org/10.32420/2013.66.252.

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Half a century has passed since the time of the Second Vatican Council - half a century for which a significant part of the world has unrecognizably changed - many-sided and trivial global processes have unfolded; new outlines of world civilization have emerged, geographic boundaries and demographic scales of religions have changed - but because of this, the Roman Catholic Church by the mouths of its head and the highest spiritual pastor of Pope Benedict XVI defines the Second Vatican Council as "the most important ecclesiastical event of the 20th century"

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Amole, Victor Abimbola. "Vatican II and the Changing Face of Moral Discourse in Africa." New Theology Review 28, no. 2 (2016): 10. http://dx.doi.org/10.17688/ntr.v28i2.1169.

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This essay argues that the Second Vatican Council, with its characteristic aggiornamento, and the two Special Assemblies for Africa of the Synod of Bishops, have from their incipience indicated the change that would be witnessed within the structures of theological and moral discourses of the future.In a specific manner, the paper aims to show how the contemporary construction of morality online, globally but particularly in Africa, could almost be seen as a prophetic insight already indicated by the vision of the Second Vatican Council and its two Special Assemblies for Africa.

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Suttner, Ernst Chr. "Die Anerkennung der Oxthodoxen Kirche als Schwesterkirche Durch das 2. Vatikanische Konzil." Het Christelijk Oosten 50, no. 3-4 (1998): 243–56. http://dx.doi.org/10.1163/29497663-0500304005.

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Vaticanum II’s recognition of the Orthodox Church as a Sister Church After centuries-long exclusivism, today the Roman Catholic Church considers the Orthodox Church as a Sister Church. In this process the Second Vatican Council (Lumen gentium, Unitatis redintegratio) played a decisive role. Full communion is pursued. Careful dialogue, especially on papal primacy, is necessary. It is advisable that both Churches start giving each other full communion.

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