Churches for a Changing Liturgy: Gillespie, Kidd & Coia and the Second Vatican Council

2005 ◽  
Vol 48 ◽  
pp. 291-322 ◽  
Author(s):  
Robert Proctor
Keyword(s):  
Roman Catholic ◽  
Second Vatican Council ◽  
Poetic Form ◽  
Sacred Architecture ◽  
Vatican Council ◽  
Church Building ◽  
Post War ◽  
Relationship Of ◽  
Second World ◽  
Spiritual Expression

The relationship of Modernism in architecture with the symbolic needs of church- building was fraught with the dangers of betrayal: whether the architect indulged in personal spiritual expression, or used traditional forms, he could be accused of stylistic excess; if he applied a reductive functionalism, the result could be faulted as failing the brief. After the Second World War, expression and tradition were gradually admitted into Modernism to expand and enrich its vocabulary, and the limits of functionalism were reassessed. Churches were a field in which architects of the Modern Movement could explore their new concerns with poetic form and monumentality, in contrast to the more prosaic jobs in housing, schools, and so on; but few architects had the chance to work on churches in quite the same volume as the more pressing post-war building tasks. One firm of architects with an exceptional opportunity was Gillespie, Kidd & Coia, responsible for a series of Roman Catholic churches in Scotland, ‘the finest body of post-war church building in Britain’, according to Elain Harwood.1 This work has attracted attention from architectural historians before, particularly for its rich and humane interpretation of sacred architecture.

scholarly journals A House for God or a Home for His People? The Church-Building Activity of Domus Dei in the Belgian Archbishopric (1952-82)

2013 ◽  
Vol 56 ◽  
pp. 387-425 ◽  
Author(s):  
Sven Sterken
Keyword(s):  
Western Europe ◽  
Industrial Revolution ◽  
Roman Catholic ◽  
Second World War ◽  
Fund Raising ◽  
Urban Agglomerations ◽  
Church Building ◽  
Post War ◽  
Administrative Structures ◽  
Second World

After the Second World War, economic development across Western Europe resulted in the spectacular transformation of cities into large and densely populated urban agglomerations. Although the underlying driving force of demographic change had already become apparent in the early days of the Industrial Revolution, it now manifested itself on an unprecedented scale and at an increasing speed. In most Western European countries the Roman Catholic Church’s leadership responded to this with massive church-building campaigns, suggesting that it viewed architecture as a critical means by which to re-establish a religious presence within these urban agglomerations. To this end, many dioceses established administrative structures dedicated to the planning, financing and designing of religious infrastructure.These bodies have been little studied hitherto, but this article argues that they played an instrumental role in the post-war Catholic revival, by establishing a dense pastoral network within the newly urbanized areas. Moreover, they fostered a new culture of ecclesiastical patronage, as the scale and urgency of the task required new operational and managerial structures for building, fund-raising and mobilizing congregations to support this massive undertaking.

scholarly journals Church and world after the Second Vatican Council

2013 ◽  
pp. 28-42
Author(s):  
Petro Yarotskiy
Keyword(s):  
Catholic Church ◽  
Second World War ◽  
Second Vatican Council ◽  
World War ◽  
The North ◽  
Vatican Council ◽  
The World ◽  
Post War ◽  
Totalitarian Regimes ◽  
Second World

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.

The Aggiornamento Phenomenon and the Second Vatican Council

2020 ◽  
pp. 98-105
Author(s):  
Hiermonk Ioann ( Bulyko) ◽  
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Church Fathers ◽  
John Xxiii ◽  
The People ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

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.

Exploring the Possible Contributions of the African Palaver towards a Participatory Synodal Church

Exchange ◽  
2021 ◽  
Vol 50 (3-4) ◽  
pp. 209-237
Author(s):  
Stan Chu Ilo
Keyword(s):  
Ethnic Groups ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Consensus Building ◽  
Traditional Society ◽  
Second Vatican Council ◽  
Pope Francis ◽  
Vatican Council ◽  
The Church

Abstract This essay argues for a participatory synodal Church and the possible contributions of the African palaver as a model for participatory dialogue in the Roman Catholic Church. The African palaver is the art of conversation, dialogue, and consensus-building in traditional society that can be appropriated in the current search for a more inclusive and expansive participatory dialogue at all levels of the life of the Church. I will develop this essay first by briefly exploring some theological developments on synodality between the Second Vatican Council and Pope Francis and some of the contributions of the reforms of Pope Francis to synodality in the Church. Secondly, I will identify how the African palaver functions through examples taken from two African ethnic groups. I will proceed to show how the African palaver could enter into dialogue with other new approaches to participatory dialogue for a synodal Church.

scholarly journals Journey to Dialogue: Sisters of Our Lady of Sion and the Writing of Nostra Aetate

2016 ◽  
Vol 11 (1) ◽  
Author(s):  
Celia Deutsch
Keyword(s):  
Writing Process ◽  
Second Vatican Council ◽  
Religious Congregation ◽  
Critical Elements ◽  
Similar Transformation ◽  
Lay People ◽  
Vatican Council ◽  
Pastoral Workers ◽  
Relationship Of ◽  
The Relationship

Scholars have recently examined the work of several groups engaged in the intellectual projects that provided the foundation of Nostra Aetate and, in some cases participated in the writing process. The Sisters of Our Lady of Sion are one of these groups. They are an international women's religious congregation, originally founded with a perspective of conversion that, over the course of a century, developed a commitment to encounter, dialogue and friendship. This article looks at their work in the years preceding the Second Vatican Council, as well as the period of the Council. It then looks at four critical elements that, over the course of several decades allowed the Sisters to make the journey from conversion to dialogue: philosemitism, ressourcement, the Shoah, and the Affaire Finaly. Using administrative documents, it then traces the actual development of thinking from 1946 to 1964. This exploration shows the Sisters' work as being part of a larger context in which women and men, lay people and clergy, scholars and pastoral workers underwent a transformation in the ways in which they understood the relationship of Jews and Christians and made possible a similar transformation in the Church's self-understanding.

Champion of the Gaeilgeoirí: John Charles McQuaid and the Irish-language mass

2016 ◽  
Vol 40 (157) ◽  
pp. 110-130 ◽  
Author(s):  
James P. Bruce
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
English Speakers ◽  
Second Vatican Council ◽  
Irish Language ◽  
Vatican Council ◽  
Liturgical Reform ◽  
The Catholic Church

AbstractIn 1963 the Second Vatican Council voted overwhelmingly to introduce the vernacular into Roman Catholic worship. The Irish hierarchy decided that both Irish and English speakers should be catered for in the reformed liturgy. Within a few years John Charles McQuaid, archbishop of Dublin, had gained a widespread reputation as having gone further than his fellow bishops in the provision of masses in Irish. At the same time he was criticised for his lack of enthusiasm towards other areas of liturgical reform. This dichotomy stemmed from McQuaid’s deep dismay at the church’s new ecumenical direction and the possibility that it would lead to shared worship between Catholics and Protestants. Yet, as a senior prelate in the Catholic Church, he was obliged to implement each of the Council’s decrees, including those concerning the liturgy. McQuaid’s response was to introduce Vatican-approved changes to the mass, while simultaneously protecting the traditional liturgy he cherished. So he tried to re-establish the Latin rite on the same terms as those he had arranged for the Irish mass. Had he succeeded, the result would have been a reduction in the use of an English vernacular which he found offensive to his Catholic sensibilities.

scholarly journals List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II

2020 ◽  
Vol 68 (4 Zeszyt specjalny) ◽  
pp. 57-71
Author(s):  
Urszula Mazurczak
Keyword(s):  
Religious Practice ◽  
Virgin Mary ◽  
Religious Art ◽  
Second Vatican Council ◽  
Vatican Council ◽  
The Media ◽  
The Many ◽  
The One ◽  
Spiritual Expression ◽  
The Church

The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).

scholarly journals Liturgical renovation of modern churches in Rome (Italy)

2019 ◽  
Vol 2 (3) ◽  
pp. 39
Author(s):  
Daniela Concas
Keyword(s):  
Twentieth Century ◽  
Roman Catholic ◽  
Point Of View ◽  
Second Vatican Council ◽  
Direct Reading ◽  
Liturgical Movement ◽  
Vatican Council ◽  
Architectural Language ◽  
Historical Moment ◽  
The Church

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.

scholarly journals Interventions in Heritage Sacred Architecture after the Second Vatican Council in Croatia

2020 ◽  
Vol 6 ◽  
pp. 114-129
Author(s):  
Zorana Sokol-Gojnik ◽  
Igor Gojnik ◽  
Marija Banić
Keyword(s):  
Political System ◽  
Second Vatican Council ◽  
Sacred Architecture ◽  
Vatican Council ◽  
Democratic System ◽  
The Church

In the period of the Second Vatican Council Croatia was part of Yugoslavia. A new political system promoted an atheistic worldview. The result of that process was a hostile relationship between the Church and the official government and a profound division of the Church and the society. It resulted in very rare interventions in the field of sacred architecture. Most of the interventions occurred in the adaptations of sanctuaries after the Second Vatican Council. Most of them were reflecting the lack of co-operation between experts.The change of political system has occurred in 1990. The new democratic system brought religions freedom but the new war destabilized society again. The result is a boom in the construction of sacred buildings reflecting the crisis of that moment. In the last decade, the situation is changing due to the initiatives that bring together theologians, liturgists, architects, architectural conservators, and artists in work on sacred buildings.

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