Renewal or Repatriarchalization? Responses of the Roman Catholic Church to the Feminization of Religion

Horizons ◽  
1983 ◽  
Vol 10 (2) ◽  
pp. 231-251 ◽  
Author(s):  
Christine E. Gudorf
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Initial Response ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
The Public ◽  
The Enlightenment ◽  
Feminist Interpretation ◽  
Late Renaissance ◽  
The Church

AbstractThis article will outline a feminist interpretation for responses of the Roman Catholic Church to particular events in modern history, and sketch feminist proposals for solving the resulting problems of the Church today. The first section interprets the Church's initial response to scientific and philosophic discoveries and movements of the late Renaissance and the Enlightenment period as responsible for the feminization of the image of Roman Catholicism in the secular mind. The second section interprets the Church's response to liberalism in the nineteenth and early twentieth centuries as confirming for the secular, and increasingly popular, mind this feminine image of Catholicism. The third section depicts Vatican II as a contemporary attempt to create a more masculine image for the faith by moving the Church's sphere of action from the feminized private sector to the public world characterized by masculine rationality and technology. The final section sketches some ways in which modern feminist scholarship and its perspective can be a major and necessary contributor to the eradication of this feminine view of religion through the elimination of public/private dualism.

Interchurch Families

2017 ◽  
Author(s):  
Ruth Reardon
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Positive Attitude ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
International Network ◽  
Christian Unity ◽  
The Relationship ◽  
The Church

In interchurch families, both partners are practising members of their respective churches but wish also to participate in their spouse’s church as far as possible. Can such families really be ecumenical instruments, when they are so different from the organs of dialogue generally established by the churches? Interchurch couples themselves, united in an international network of groups and associations, believe that they can contribute to the growing unity between their churches. The Roman Catholic Church in particular has developed a more positive attitude towards the ecumenical potential of such families since Vatican II. Interchurch families contribute to Christian unity by their very existence as ‘domestic churches’, embodying and signifying the growing unity of the Church. The chapter concludes by suggesting how, with greater pastoral understanding and a deeper appreciation of the relationship between marital spirituality and spiritual ecumenism, they can become more effective ecumenical instruments by their characteristic ‘double belonging’.

scholarly journals Roman Catholic Ecclesiology from the Council of Trent to Vatican II and Beyond

2018 ◽  
pp. 262-292
Author(s):  
Ormond Rush
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Council Of Trent ◽  
People Of God ◽  
The People ◽  
Vatican Council ◽  
The Church

For 400 years after the Council of Trent, a juridical model of the church dominated Roman Catholicism. Shifts towards a broader ecclesiology began to emerge in the nineteenth century. Despite the attempts to repress any deviations from the official theology after the crisis of Roman Catholic Modernism in the early twentieth century, various renewal movements, known as ressourcement, in the decades between the world wars brought forth a period of rich ecclesiological research, with emphasis given to notions such as the Mystical Body, the People of God, the church as mystery, as sacrament, and as communio. The Second Vatican Council incorporated many of these developments into its vision for renewal and reform of the Roman Catholic Church. Over half a century after Vatican II, a new phase in its reception is emerging with the pontificate of Pope Francis.

POLITICAL ACTIVITIES OF THE ROMAN CATHOLIC CHURCH IN INDEPENDENT LATVIA

Via Latgalica ◽  
2009 ◽  
pp. 78
Author(s):  
Vladislavs Malahovskis
Keyword(s):  
Public Opinion ◽  
Political Parties ◽  
Catholic Church ◽  
Roman Catholic ◽  
The State ◽  
Roman Catholic Church ◽  
Political Activities ◽  
The Public ◽  
The Republic ◽  
The Church

The aim of the paper is to reflect the political activities of the Roman Catholic Church in two periods of the history of Latvia and the Roman Catholic Church in Latvia – in the period of First Independence of the Republic of Latvia, basically in the 1920s, and in the period following the restoration of Latvia’s independence. With the foundation of the independent state of Latvia, the Roman Catholic Church experienced several changes; - bishops of the Roman Catholic Church were elected from among the people; - the Riga diocese was restored the administrative borders of which were coordinated with the borders of the state of Latvia; - priests of the Roman Catholic Church were acting also in political parties and in the Latvian Parliament. For the Church leadership, active involvement of clergymen in politics was, on the one hand, a risky undertaking (Francis Trasuns’ experience), but, on the other hand, a necessary undertaking, since in this way the Roman Catholic Church attempted to exercise control over politicians and also affect the voters in the elections for the Saeima. The status of the Church in the State of Latvia was legally secured by the concordat signed in the spring of 1922 which provided for a range of privileges to the Roman Catholic Church: - other Christian denominations in Latvia are functioning in accordance with the regulations elaborated by the State Control and confirmed by the Ministry of the Interior, but the Roman Catholic Church is functioning according to the canons set by the Vatican; - releasing the priests from military service, introduction of the Chaplaincy Institution; - releasing the churches, seminary facilities, bishops’ apartments from taxes; - a license for the activity of Roman Catholic orders; - the demand to deliver over one of the church buildings belonging to Riga Evangelical Lutherans to the Roman Catholics. With the regaining of Latvia’s independence, the Roman Catholic Church of Latvia again took a considerable place in the formation of the public opinion and also in politics. However, unlike the parliamentarian period of the independent Latvia, the Roman Catholic Church prohibited the priests to involve directly in politics and considered it unadvisable to use the word “Christian” in the titles of political parties. Nowadays, the participation of the Roman Catholic Church in politics is indirect. The Church is able to influence the public opinion, and actually it does. The Roman Catholic Church does not attempt to grasp power, but to a certain extent it can, at least partly, influence the authorities so that they count with the interests of Catholic believers. Increase of popularity of the Roman Catholic Church in the world facilitated also the increase of the role of the Roma Catholic Church in Latvia. The visit of the Pope in Latvia in 1993 was a great event not only for the Catholic believers but also for the whole state of Latvia. In the autumn of 2002, in Rome, a concordat was signed between the Republic of Latvia and the Vatikan which is to be classified not only as an agreement between the Roman Catholic Church in Latvia and the state of Latvia but also as an international agreement. Since the main foreign policy aim of Latvia is integration in the European Union and strengthening its positions on the international arena, Vatican as a powerful political force was and still is a sound guarantee and support in international relations.

scholarly journals O CONCÍLIO VATICANO II QUARENTA ANOS DEPOIS

2010 ◽  
Vol 37 (101) ◽  
pp. 11
Author(s):  
Juan A. Ruiz de Gopegui
Keyword(s):  
Jesus Christ ◽  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Current Crisis ◽  
Complex Issue ◽  
Christian Churches ◽  
The Church

O artigo evoca o que significou, não só para a Igreja católica romana, mas para a Igreja de Jesus Cristo, presente também em outras Igrejas cristãs, a iniciativa inspirada de João XXIII de convocar o Concílio Vaticano II. Estuda-se o complexo problema da recepção do Concílio e mostra-se que a crise atual do aggiornamento Conciliar é resultado, paradoxalmente, do seu sucesso, analisado a partir de três temas conciliares: a soberania da Palavra divina e sua tradição, a eclesiologia de comunhão e as aberturas ecumênicas desta eclesiologia. Conclui-se mostrando a obrigatoriedade para a Igreja do aggiornamento conciliar e o seu futuro.ABSTRACT: The article evokes what John XXIII’s initiative of convoking the Vatican II council meant not only for the Roman Catholic Church , but also for the church of Jesus Christ, present in ther Christian churches. It studies the complex issue of the council reception and shows that the current crisis of conciliar aggiornamento is paradoxically the result of its success by analyzing three conciliar themes: the sovereignty of divine Word and its tradition, the ecclesiology of communion, and the ecumenical openness of this ecclesiology. It concludes by showing the mandatory character of the conciliar aggiornamento for the church and its future.

The Church as Societas Perfecta in the Schemata of Vatican I

1979 ◽  
Vol 48 (4) ◽  
pp. 431-446 ◽  
Author(s):  
Patrick Granfield
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
The Self ◽  
Roman Catholic Church ◽  
Vatican I ◽  
Radical Shift ◽  
The Church

Over the course of a century, the self-understanding of the Roman Catholic Church has undergone a dramatic change, as seen, for example, in the contrasting ecclesiologies of the last two ecumenical councils. The following juxtaposition of representative texts from Vatican I and Vatican II reveals this radical shift.

The Wound in the Right Foot: A Second Opinion

1995 ◽  
Vol 8 (3) ◽  
pp. 274-290
Author(s):  
John Hill
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Current Mode ◽  
Roman Catholic ◽  
Church History ◽  
The Self ◽  
Roman Catholic Church ◽  
The Times ◽  
The Right ◽  
The Church

Antonio Rosmini and Garrett Sweeney have each contributed to the debate on the appointment of bishops in the Roman Catholic Church. Revisiting their arguments reminds us of the changes in the mode of appointment in the course of church history, and of the comparative recency of the current mode. The vigour of the debate in recent years may be traced to a shift in the self-perception of the church since Vatican II. This shift seems to demand a re-examination of the mode of appointment, and its adaptation to the times.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

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.

II. Modernization of the Papacy and Catholicism in the Postmodern: Legacy and Challenges to Vatican I

Horizons ◽  
2020 ◽  
Vol 47 (1) ◽  
pp. 115-119
Author(s):  
Massimo Faggioli
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Fiftieth Anniversary ◽  
Roman Catholic Church ◽  
Pope Francis ◽  
Vatican I ◽  
The One ◽  
Pius Ix ◽  
The Way

In the ongoing aggiornamento of the aggiornamento of Vatican II by Pope Francis, it would be easy to forget or dismiss the one hundred and fiftieth anniversary of Vatican I (1869–1870). The council planned (since at least the Syllabus of Errors of 1864), shaped, and influenced by Pius IX was the most important ecclesial event in the lives of those who made Vatican II: almost a thousand of the council fathers of Vatican II were born between 1871 and 1900. Vatican I was in itself also a kind of ultramontanist “modernization” of the Roman Catholic Church, which paved the way for the aggiornamento of Vatican II and still shapes the post–Vatican II church especially for what concerns the Petrine ministry.

DAVID HUME AS A PROTO-WEBERIAN: COMMERCE, PROTESTANTISM, AND SECULAR CULTURE

2020 ◽  
Vol 37 (1) ◽  
pp. 190-212
Author(s):  
Margaret Schabas
Keyword(s):  
Catholic Church ◽  
Cultural Context ◽  
David Hume ◽  
Max Weber ◽  
Good Reason ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Secular Culture ◽  
Spirit Of Capitalism ◽  
The Church

AbstractDavid Hume wrote prolifically and influentially on economics and was an enthusiast for the modern commercial era of manufacturing and global trade. As a vocal critic of the Church, and possibly a nonbeliever, Hume positioned commerce at the vanguard of secularism. I here argue that Hume broached ideas that gesture toward those offered by Max Weber in his famous Protestant Ethic and the Spirit of Capitalism (1904-5). Hume discerned a strong correlation between economic flourishing and Protestantism, and he pointed to a “spirit of the age” that was built on modern commerce and fueled by religious tolerance. The Roman Catholic Church, by contrast, came under considerable attack by Hume, for fostering intolerance and draining and diverting funds. Hume recognized several of the dispositions that later appealed to Weber: an increased work ethic and tendency to frugality, enterprise, and investment in Protestant regions. A neo-Weberian literature now points to additional factors, the spread of literacy and the fostering of a network of trust among strangers, both of which Hume noted. Insofar as modern commerce both feeds upon and fosters more liberties and representative government, Hume also linked these with the advent and spread of Protestantism. My aim is not to suggest that these arguments have merit—there is good reason to question each and every assertion under the historical microscope—but rather to highlight the broader religious and cultural context in which Hume’s economics was broached.

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