Academic literature on the topic 'Vatican II Ecclesiology'

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO<br>A tese quer demonstrar os fundamentos teológicos que determinam a Eclesiologia de Comunhão para a Unidade, partindo dos Escritos de Teresa de Lisieux, especialmente em seu Livro História de uma Alma, e da Teologia de Johann-Adam Mohler sobre a Unidade na Igreja. Faremos uma releitura da Eclesiologia de Comunhão do Concílio Vaticano II. Iremos explorar alguns aspectos como o Centralismo do Amor vivido e experimentado por uma multidão de pequenas almas que formam a Igreja, apresentado por Teresa de Lisieux, e, o argumento sobre a Unidade na Igreja na perspectiva de Comunhão de Johann-Adam Mohler, conforme sua concreta experiência. Trataremos de apresentar esta Unidade Eclesial a partir da noção de Multidão de Fiéis presente no Livro dos Atos dos Apóstolos: A multidão dos que haviam crido era um só coração e uma só alma (At 4, 32). Possuindo uma configuração eclesial que envolve a todos em vista da universalidade da salvação e das multiformes frentes de serviços e ministérios, retomaremos a noção de Igreja como Corpo de Cristo apresentada pela Teologia Patrística e Magistério da Igreja, e, também presente na Doutrina do Concilio Vaticano II, em consonância com a noção de Povo de Deus. A diversidade de membros desse Corpo, por sua interligação e abrangência, deve ser estendida para toda a humanidade, porém, agora, como Multidão de Fiéis. A Unidade na Igreja tornou-se, nos tempos atuais, um dos aspectos mais significativos para a Teologia, precisamente em razão do caráter da universalidade da salvação e da expressividade relacional entre as pessoas no mundo todo, por isso, a necessidade de uma fundamentação Teológica na perspectiva da Unidade Religiosa e do Diálogo diante de múltiplas iniciativas.<br>The Thesis wants to demonstrate the theological foundations that propose Ecclesiology of Communion for the Unit, based in the writings of Teresa de Lisieux, especially in her book Story of a Soul, and in the Theology of Johann-Adam Mohler about the Unit in the Church. We ll do a reinterpretation of the Communion Ecclesiology of Vatican II. We will explore some aspects like the Centralism of Love lived and experienced by the multitude of small souls who form the Church, presented by Teresa de Lisieux, and the argument about the Unit in the Church in the perspective of Communion by Johann-Adam Mohler, in accordance with his concrete experience. We will try to present this Ecclesial Unit taking from the notion of Multitude of Faithful in the book of Acts of the Apostles: And the multitude of them which believed were one heart and one soul (Acts 4, 32). Having an ecclesial configuration which involves all peoples in view of the universality of salvation and the multiform modes of services and ministries. We ll retake the notion of the Church as the Body of Christ presented in Patristic Theology and in the Magisterium of the Church, also present in the Doctrine of Vatican II, in consonance with the notion of God s People. The diversity of the members of this Body, for its interrelation and coverage, must be spread over all humanity, now understood as multitude of the faithful. The Unit in the Church became, in current times, one of the most significant aspects for Theology, precisely because, the character of universality of salvation and the relational expressivity between people worldwide, need of one theological grounding in the perspective of Religious Unit and the Dialogue against multiple initiatives.

Thesis advisor: Richard Lennan<br>This thesis examines issues that complicate the reception of Vatican II, proposes hermeneutical principles to engage these issues, and argues that to receive the council’s teaching on the church and episcopal conferences one has to combine sociology with the traditional sources of theology such as Scripture, patristic theology, church teaching, and church history. Chapter One studies issues that involve the reception of Vatican II through the perspectives of Walter Kasper, the delegates of the 1985 Synod of Bishops, and Joseph Ratzinger/Pope Benedict XVI. It shows that to engage these issues, one has to pay attention both to the historical context of Vatican II and to the documents of the council, to both ressourcement and aggiornamento, and to both elements of continuity and elements of discontinuity in the teaching of Vatican II. Chapter Two explains why one needs sociology to interpret Vatican II’s teaching on the church. It argues that for the council’s bishops the church is more than a mystery of communion promoted by the Congregation for the Doctrine of the Faith and defended by Joseph Ratzinger in his debate with Walter Kasper. The church is the sacrament of Christ or a theological and socio-historical reality. As a result, Scripture, patristic theology, church teaching, and church history are not sufficient to provide a proper understanding of the church. Sociology should be integrated into conciliar ecclesiology to study the church. Chapter Three shows how sociology can be integrated into ecclesiology to help theologians receive Vatican II’s teaching on the church. The chapter engages Neil Ormerod’s critique of Roger Haight’s two-language approach to ecclesiology to demonstrate why the relationship between the theological and the socio-historical dimension of the church complicates the integration of sociology into ecclesiology. It argues that Karl Rahner’s theology of grace and the church can provide a framework for relating sociology to ecclesiology. Chapter Four builds on this framework to examine the Vatican’s and Asian bishops’ reception of episcopal conferences. It argues that neither the Vatican’s nor the Asian bishops’ reception can offer a comprehensive understanding of episcopal conferences. To receive this teaching of the council, one has to combine sociological insights from the sociology of organizations with theological concepts from Scripture, canon law, and church teaching<br>Thesis (STD) — Boston College, 2020<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology

COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>A presente dissertação intitulada: A Eclesiologia Latino-americana como acolhimento criativo do Vaticano II: Um caminho para uma nova recepção da herança conciliar desenvolveu-se estimulada pela reflexão que se vive hoje diante a uma mudança de época que demanda, por parte da Igreja, novas respostas aos desafios que se apresentam à evangelização na cultura atual. Parte-se do Concílio Vaticano II, onde a Igreja sente-se compelida diante do mundo a tomar decisões e dar um novo rumo à sua missão de evangelizar, promovendo assim uma renovação e mudança que possibilita uma nova consciência eclesial, que, por sua vez, é reconhecida e valorizada nos Documentos das Conferências Gerais do Episcopado Latino-americano. Esta nova concepção de Igreja adquire forte vitalidade no pós-Concílio na América Latina. A Igreja latino-americana, atenta aos sinais dos tempos, procura compreender e atualizar sua missão assumindo a realidade e a partir dela testemunha o Evangelho. As consequências eclesiológicas desta tradição latino-americana, possibilitada pelo Vaticano II, iniciada com a Conferência de Medellín e intensificada mais recentemente com a Conferência de Aparecida se apresentam como contribuições atuais para toda a Igreja e situam-se na direção de uma nova recepção da herança conciliar.<br>This dissertation entitled: The Latin American Ecclesiology as a creative host of Vatican II: A path for a new receipt to reconcile the heritage was developed stimulated by the reflection that lives today on an era change that demands, by the Church, new answers to challenges that present themselves to evangelism in today’s culture. Stems from Vatican II council, where the Church feels compelled against the world to make decisions and grant a new direction in Its mission to evangelize, promoting a renewal and change that enables a new ecclesial consciousness, which is recognized and valued in the General Conferences of Latin American Bishops’ documents. This new conception of Church has strong vitality in the post-council on Latin America. The latin american Church, attentive to the signs of the times, seeking to understand and update their mission assuming the reality and taking from it to witness the gospel. The ecclesiological consequences of this Latin American tradition, made possible by Vatican II, which began with the Medellín’s Conference and intensified more recently with the Aparecida’s Conference, are presented as current contributions to the whole Church and are in the direction of a new reception of the heritage council.

In light of women’s marginal status in church governance and ministry through most of recorded history, feminist trinitarian ecclesiology is needed to transform the church’s institutional and spiritual life. While Vatican II provided the paradigm shift and promising anthropology essential for an egalitarian church, feminist ecclesiology prompts a radical transformation of its hierarchical and patriarchal structures and practices so that it may truly embody the Trinity. Trinitarian life provides practical and radical consequences for Christian life, and provides a model of church marked by relationships of equality, mutuality, unity and reciprocity. It also provides a strong ecclesiological argument for reform of the juridical Catholic nullity of marriage process, which may pave a pathway for the civilly remarried to receive the sacraments of Reconciliation and Holy Eucharist.

Thesis advisor: Richard Lennan<br>A number of theologians claim that the church has not tapped into the fullness of Vatican II’s teaching on the sensus fidelium. As an attempt to address that concern, this dissertation examines the teaching authority of the laity as a key element in the expression of the sensus fidelium in the church. It argues for a fuller realization of Vatican II’s emphasis on the laity’s participation in Christ’s prophetic office. It proposes a three-part lay hermeneutic (hermeneutic of everyday life, hermeneutic of desire, and hermeneutic of trust) as a relevant, authoritative framework for discerning the sensus fidelium, of which Filipino popular Catholicism is a living expression. This dissertation employs a method that is primarily critical, hermeneutical and practical. It is structured in two parts: the first two chapters establish the theological underpinnings of the study, while the last three chapters focus on the laity, their sense of the faith, their reception process, their lived faith expressed through popular Catholicism, and their participation in the prophetic office of Christ. Through an analysis of the laity’s sensus fidei as an integral dimension in the discernment of the sensus fidelium, this dissertation emphasizes that authority in the church derives from all its members and that the interpretation of faith is a process that invites the participation of all the baptized as sharers in Christ’s prophetic function. In such a church, not only the ordained, but the laity, equally belong to the guild of interpreters of God’s revelation. The laity possess a teaching authority that contributes significantly to the life of the church<br>Thesis (PhD) — Boston College, 2015<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.