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Journal articles on the topic 'The Second Vatican Council'

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Published: 4 June 2021

Last updated: 25 April 2022

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1

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 on the Church”),Unitatis Redintegratio(“The Decree on Ecumenism”),Dignitatis Humana(“The Declaration on Religious Freedom”),Gaudium et Spes(“The Constitution on the Church and the Modern World”),and Optatam Totius(“Decree on Priestly Formation”). The final section considers Häring's mission to spread the council's message of renewal to the world, his conflicts with the forces attempting to repress the progressive agenda, and his courageous visioning of what a renewed church might look like in the future.

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2

Tanner, Norman. "How Novel Was Vatican II?" Ecclesiastical Law Journal 15, no. 2 (April 10, 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 the first ecumenical council at Nicea in 325.1

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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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( 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. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.

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5

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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6

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

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7

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; John Paul II’s Christifedles laici; c. 228 CIC 1983). The tradition of shared decision-making of the baptised was been activated.

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8

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

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9

Dullea, Gearóid. "The Second Vatican Council: Message and Meaning." Irish Theological Quarterly 81, no. 1 (January 12, 2016): 116. http://dx.doi.org/10.1177/0021140015617900l.

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10

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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11

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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12

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

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13

Bordeianu, Radu. "Orthodox Observers at the Second Vatican Council and Intra-Orthodox Dynamics." Theological Studies 79, no. 1 (February 23, 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 ecumenical integration in the conciliar process.

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14

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 ноября 1964 года было торжественно провозглашено «Догматическое постановление о Церкви» (“Lumen Gentium” (лат.) - «Свет народам»), в восьмой главе которого излагается соборное учение о Марии. В этой главе собор подтвердил принятые ранее мариологические догматы (о непорочном зачатии и телесном вознесении Девы Марии), а также признал Матерь Иисуса Христа образом и началом Церкви. В настоящее время соборное постановление «Свет народам» стало полноправным документом Католической Церкви. Оно является официальным выражением католической веры в лице её епископов, богословов и простых верующих. Можно сказать, что Второй Ватиканский собор привёл к сдвигу в мариологических исследованиях от своей изначально обособленной в богословии позиции к более плотной связанности со Христом и Церковью. This article examines the work of the Second Vatican Council with regard to the discussion and reception of mariological questions. Prior to the opening of the Council, some of the episcopate called for no Mariological issues at all, others expected a new Mariological dogma, and still others called for a conciliar definition concerning the intermediary role of the Mother of God in salvation. The study presents proponents of opposing views on the adoption of definitions on the Mother of God (as a separate independent document or as part of the doctrine of the Church). After controversy and several votes, the doctrinal statement on the Church was finally solemnly proclaimed on November 21, 1964 (Lumen Gentium, Latin for Light to the Nations), chapter eight of which sets out the council's teaching on Mary. In this chapter, the Council reaffirmed the earlier Mariological dogmas (about the Immaculate Conception and the bodily ascension of the Virgin Mary) and recognized the Mother of Jesus Christ as the image and origin of the Church. Nowadays, the council resolution "Light to the Nations" has become a full-fledged document of the Catholic Church. It is the official expression of the Catholic faith represented by its bishops, theologians and ordinary faithful. The Second Vatican Council can be said to have led to a shift in Mariological studies from its originally separate position in theology to a tighter connection with Christ and the Church.

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Gocko, Jerzy. "Methodological Status of the Social Doctrine of the Church before the Second Vatican Council." Seminare. Poszukiwania naukowe. 2018(39), no. 4 (2018): 57–67. http://dx.doi.org/10.21852/sem.2018.4.05.

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16

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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17

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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18

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 the same time, the world was once again faced with the threat of a new, already thermonuclear war, which, like the Damocles sword, hangs over humanity. The problems of the post-war world development in the conditions of the growing scientific and technological revolution, the launch of the space era, as well as the uneven economic and social development of the world in the coordinates of the North-South, arose.

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19

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, through the Polish factor. The latter, as we know, was hostile to the Ukrainian ethnic group.

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20

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

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21

Dullea, Gearóid. "The Second Vatican Council: Prehistory—Event—Results—Posthistory." Irish Theological Quarterly 81, no. 3 (July 8, 2016): 330–31. http://dx.doi.org/10.1177/0021140016648628m.

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22

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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23

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

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24

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

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25

Kropáček, Luboš. "Christian-Moslem Relations after the Second Vatican Council." Caritas et veritas 6, no. 1 (March 30, 2016): 115–22. http://dx.doi.org/10.32725/cetv.2016.015.

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26

Dien, Novry. "Gereja Persekutuan Umat Allah." Media (Jurnal Filsafat dan Teologi) 1, no. 1 (October 6, 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 Church restored its initial understanding in the Second Vatican Council which opened the windows for active role of the lay persons in the life of the church, working together with the hierarchy to present salvation to the world. This essay also tries to explore some problem regarding this idea which arose in ecclesiological discourse after the Second Vatican Council.

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27

Kaplan, Grant. "Vatican II as a Constitutional Text of Faith." Horizons 41, no. 1 (May 22, 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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Koller, Felipe Sérgio. "Os santos do Brasil. Uma abordagem catequética." Revista Eclesiástica Brasileira 75, no. 299 (August 14, 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 superar, apresentá-las é evidenciar a ação de Deus neles e através deles no nosso país.Palavras-chave: Concílio Vaticano II. Vida dos santos. Catequese. Joseph Ratzinger.Abstract: The General Directory for Catechesis considers the lives of saints as one of the sources of catechesis, because there the Word of God also shines. This guidance follows the teaching of the Second Vatican Council, which says that the saints manifest God’s presence and are a sign of his kingdom. This paper presents an approach to the lives of Brazilian saints – Joseph of Anchieta, Roque Gonzáles and companions, Anthony of St. Ana Galvão and Pauline - from the Council’s teaching, aiming their catechetical use. When we delve into their lives, we realize that presenting it is to highlight the action of God in and through them in our country, even if there are difficulties to overcome.Keywords: Second Vatican Council. Life of saints. Catechesis. Joseph Ratzinger.

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Almeida, Antonio José de. "Critérios básicos para a interpretação do Vaticano II." Revista Eclesiástica Brasileira 72, no. 288 (February 8, 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 partes, o autor apresenta dez critérios para a interpretação do Vaticano II, especificamente, de sua eclesiologia.Abstract: The acceptance (“receptio”) of a Council is normally a complex and long process. The acceptance of the second Vatican Council, whose 50th anniversary of initiation we celebrate on October the 11th this year, is according to the analysts into a second phase characterized by a hermeneutical approach. In the first part, this study deepens the special meaning of a Council, its authority, and its accomplishment. In the last chapter the author describe the difficult situation in which, besides the contrary appearances, the Church found itself in the middle of the 20th century, and the prophetic answer of John the XXIII in proclaiming this Council. Between the two parts, the author presents ten criteria for the interpretation of Vatican II, especially its ecclesiology.

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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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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 (March 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 third section: Signs of transformation in the position of the Catholic Church, the fourth section: the Catholic Church from the past to the Second Vatican Council, the fifth section: Examining the position of the Second Vatican Council towards the issue of salvation, the seventh section: What is new in the Second Vatican Council?, The eighth section: An evaluation of the position of the Catholic Church and Catholic theologians on salvation. The article has concluded that there is no real or fundamental change in the position of the Catholic Church on the issue of (salvation outside the church), and the author recommends to study the subject of (anonymous Christian) within the thought of Karl Rahner, a German Jesuit priest, and compare it with the Islamic concept of 'excuse because of unawareness'.

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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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Klaus Schatz. "Continuity, Innovation and Discontinuity in the Second Vatican Council." Theology and Philosophy ll, no. 28 (May 2016): 11–29. http://dx.doi.org/10.16936/theoph..28.201605.11.

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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 (October 22, 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 concepts of subject: self-conscious individual, autonomous and active. The laity is seen by the council as a collective and single subject, that has his dignity and his actions are derived from the condition of the baptized: member of the body of Christ. It is by this condition comes his mission inside and outside of the church, his rights and duties as member of the Church and, in the collective, as an organized segment.Keywords: Council Vatican II. Sugject. Layman. Mission.

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Lena Meo, Yohanes Wilson Bei. "Relevansi Eklesiologi Communio Konsili Vatikan II Terhadap Hukum Kanonik 1983." Studia Philosophica et Theologica 20, no. 2 (September 23, 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 paradigm of the Second Vatican Council. Counted among the visible elements of communion, Canon Law has tried also to translate the conception of communion into juridical language, which contains the rights and obligations of the faithful to endeavor and maintain it. This article has its purpose as an effort to see the relevance of the concept of communion in the Second Vatican Council to the Code of Canon Law promulgated in 1983.

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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 (November 30, 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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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 (March 28, 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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Haering, Stephan. "Synods and Synodal Processes in Germany since the Second Vatican Council." Ecumeny and Law 8 (December 29, 2020): 19–36. http://dx.doi.org/10.31261/eal.2020.08.02.

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The present article provides an overview of the particular synods that have been conducted since the Second Vatican Council in Germany. It also takes into account those counseling processes that cannot be qualified as canonical synods.

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Souza, Ney De, and Lucy Terezinha Mariotti. "MEDELLÍN E A LITURGIA FUNDAMENTOS PARA TRADUZIR EM BELEZA O ESPAÇO CELEBRATIVO." PARALELLUS Revista de Estudos de Religião - UNICAP 10, no. 23 (December 2, 2019): 089. http://dx.doi.org/10.25247/paralellus.2019.v10n23.p089-107.

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Este artigo objetiva entrelaçar duas temáticas de enorme relevância para a teologia latino-americana: Medellín e a liturgia. O texto apresenta o capítulo 9 da II Conferência do Episcopado Latino-americano, tendo presente as grandes linhas do mesmo documento. Através da Liturgia se busca encontrar os fundamentos para que a “casa da Igreja” seja ícone da Beleza. Para tanto, se quer reler de forma sinótica o Concílio Vaticano II e a II Conferência no que diz respeito à liturgia e, de consequência, para a arte litúrgica.Palavras-chaves: Medellín; liturgia; arte; beleza; Vaticano IIAbstractThis article aims to interweave two themes of great relevance to Latin American theology: Medellín and the liturgy. The text presents chapter 9 of the II Conference of Latin American Bishops, bearing in mind the broad lines of the same document. Through the Liturgy one seeks to find the foundations for the "house of the Church" to be the icon of Beauty. To that end, the synoptic re-reading of the Second Vatican Council and the Second Conference regarding the liturgy and, consequently, liturgical art.Keywords: Medellin; liturgy; art; beauty; Vatican II

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Alejos, Carmen–José. "La Paz en el Concilio Vaticano ii." Annuarium Historiae Conciliorum 48, no. 2 (September 14, 2019): 396–422. http://dx.doi.org/10.30965/25890433-04802005.

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The Second Vatican Council addressed the question of peace and war in the nos. 77–90 of the Pastoral Constitution Gaudium et spes. A few years after the end of the Second World War, the Council Fathers and the whole of humanity were aware of its devastating effects and need to avoid a new conflict. The Second Vatican Council began and developed in a global context of decolonization of 38 countries, of growth of superpowers and of cold war between the United States and the Soviet Union. The different editorial schemes show the thought of the Council Fathers, which evolved from proposing peace as a struggle against war, up to posing it as the best condition for the community, which must be complete, durable and stable. Thus the Council firmly rejected all forms of war (just war, total war) and violence; the arms race was also condemned, and at the same time an appeal was made to humanity to free itself from the old slavery of war.

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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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Genyk, Lyubov. "The phenomenon of the Second Vatican Council and its influence on the monasticism." Ukrainian Religious Studies, no. 66 (February 26, 2013): 337–46. http://dx.doi.org/10.32420/2013.66.281.

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Fifty years have passed since the Second Vatican Council, which is the twenty-first Ecumenical Council, for the Catholic Church. This jubilee shows the significance of this event and its impact on Christianity and other religions, on the international and domestic policies of different states, including and Ukraine, which is due to the relevance of this study.

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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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Gallikson, Tomas E., Petro Sauh, Anatolii M. Kolodnyi, and Igor Cepeneda. "Greeting words." Ukrainian Religious Studies, no. 66 (February 26, 2013): 9–16. http://dx.doi.org/10.32420/2013.66.244.

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Shin, Woon-Yong. "An Jung-Geun’s Religious Thoughts and The Second Vatican Council." Journal of Korean Sundo Culture 16 (February 28, 2014): 317–50. http://dx.doi.org/10.35573/jksc.16.9.

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Kolisnyk, Maksym. "PHILOSOPHICAL SOURCES OF THE DISPOSITIONS OF THE SECOND VATICAN COUNCIL." Visnyk of the Lviv University. Series Philosophical Sciences 20 (2018): 142. http://dx.doi.org/10.30970/vps.20.2018.13.

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Siniscalchi, Glenn B. "The Second Vatican Council on Other Religions by Gerald O'Collins." Journal of Ecumenical Studies 53, no. 4 (2018): 617–18. http://dx.doi.org/10.1353/ecu.2018.0049.

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Cornille, Catherine. "Gerald O’Collins, sj, The Second Vatican Council on Other Religions." Theology 117, no. 2 (February 13, 2014): 149–50. http://dx.doi.org/10.1177/0040571x13513131y.

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Jonová, Jitka. "Heritage Preservation and Sacred Art After the Second Vatican Council." AUC THEOLOGICA 7, no. 1 (August 18, 2017): 193–206. http://dx.doi.org/10.14712/23363398.2017.9.

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