An Anglican View of the Papacy Post-Vatican II

2015 ◽  
Vol 14 (1) ◽  
pp. 29-45
Author(s):  
Stephen Platten
Keyword(s):  
Vatican Ii ◽  
Roman Catholic ◽  
Historical Background ◽  
Early Church ◽  
Current View ◽  
John Xxiii ◽  
Change Perceptions ◽  
The Reformation ◽  
Pope John Xxiii ◽  
Roman Catholics

AbstractThis article provides a current view of Anglican attitudes to the Papacy. First of all historical background is examined in relation to mutual perceptions of Anglicanism and Roman Catholicism going back to the early church and then moving forward through the Reformation to the twentieth century. The period from 1966 onwards saw the visit of Geoffrey Fisher to Pope John XXIII which began to change perceptions. The establishment of the Anglican Centre in Rome in 1966 was a crucial development. The setting up of the Anglican Roman Catholic International Commission, following the Malta Report in 1966 altered perceptions and understandings of Anglican and Roman Catholics mutually. There is still a variety of Anglican reactions to the Papacy.

scholarly journals Institutions, Corruption/Prosperity, and Religion (A), (B), (D), (1), (3), (6)

2021 ◽  
pp. 77-123
Author(s):  
Jason García Portilla
Keyword(s):  
Vatican Ii ◽  
Canon Law ◽  
Roman Catholic ◽  
Second Vatican Council ◽  
Legal Traditions ◽  
Vatican Council ◽  
Wide Range ◽  
The Reformation ◽  
German Revolution ◽  
Roman Catholics

AbstractThis chapter characterises the relations between religion, institutions, and the transparency–prosperity nexus. It explains how economic prosperity, democracy, and transparency are part of a feedback loop that constitutes a single phenomenon. More importantly, this chapter deepens the institutional analysis by concentrating on the particular historical influence of religion on the different legal traditions in Europe and the Americas. It is the cornerstone of Part 3 and, as such, of the entire book.The Reformation brought forth a wide range of modern institutions. Among these, education and democracy are the most crucial ones for ensuring prosperity/transparency outcomes. Likewise, Protestantism has impacted the secularisation of the state in Protestant countries (and also in Roman Catholics, albeit to a lesser, more indirect extent). Protestantism fosters horizontal power relations and secular-rational attitudes towards authority. Thus, such egalitarian and secular attitudes are linked to greater transparency and prosperity.The Lutheran German Revolution formed the basis of the various later Protestant, dissenting revolutions and legal traditions (i.e. British and American). Some of its concepts (e.g. separation of state functions from the church; state-sponsored education) permeate all modern legal systems to this day and ended the monopoly of Roman canon law.Regardless of the advances made by Roman Catholicism in the Second Vatican Council (Vatican II: 1962–1965), corporatist ideologies remain prevalent, mostly in Latin America. But while Roman Catholic discourse has shifted, the institutional inertia persists and maintains the hierarchical status quo and longstanding feudal structures.

The Indissolubility of Marriage as a Theological Problem

1970 ◽  
Vol 23 (3) ◽  
pp. 291-311
Author(s):  
Rudolf J. Ehrlich
Keyword(s):  
Vatican Ii ◽  
Roman Catholic ◽  
Point Of View ◽  
Mixed Marriage ◽  
Human Relationship ◽  
Holy See ◽  
Mixed Marriages ◽  
Catholic Faith ◽  
The Reformation ◽  
Roman Catholics

From an ecumenical point of view the theological examination of marriage and its indissolubility is one of the most urgent tasks to be undertaken by the Churches of the Reformation. It has been repeatedly stated by them that as long as the Roman Church makes the validity of so-called mixed marriages between Protestants and Roman Catholics depend on the observance of the ‘canonical form’ and refuses to grant freedom to the partners of a mixed marriage in the education of their children the ecumenism of Rome—to say the least of it—will remain suspect. The Instructio Matrimonii Sacramentum of 1966 which for all practical purposes reiterates the legislation laid down by the Codex Iuris Canonici of 1918 shows that in spite of Vatican II the official attitude of the Holy See has remained intransigent. Nevertheless although the Roman Church has arbitrarily erected canonical barriers which interfere with or even (from a Roman Catholic point of view) invalidate the most intimate human relationship, we have no intention of doubting the ecumenical honesty and sincerity of Roman Catholics. It should be remembered that the Instructio is as unsatisfactory to many leading Roman Catholics as it is to the Churches of the Reformation. This can be deduced from the fact that at the First International Synod of Bishops (1967) 31 per cent of its members voted in favour of the removal of the present impediment of mixta religio including the promise to educate the children of a mixed marriage in the Roman Catholic faith.

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.

Modern Christian Liturgy

2015 ◽  
Author(s):  
Bryan D. Spinks
Keyword(s):  
20Th Century ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Modern Technology ◽  
Main Line ◽  
Late Medieval ◽  
Liturgical Movement ◽  
John Xxiii ◽  
Common Prayer ◽  
The Church

What exactly is meant by the term “Modern Christian Liturgy”? At one level it could mean any recent worship service in any church, for example, the Divine Liturgy of the Ethiopian-Eritrean Orthodox churches celebrated last week. Although a modern celebration, with adaptations made to the rite amongst the diaspora, the rite itself was formulated in the late medieval era and has much older roots in Egypt. Sometimes the term applies to the most recent official liturgical services of a particular main line denomination growing out of the Liturgical Movement, such as the post-Vatican II Roman Catholic rites compared to the so-called “Tridentine” rite represented by the missal of John XXIII, or the Church of England’s Common Worship 2000 rites compared to those of the 1662 Book of Common Prayer. Here, the term is reserved for those newer forms of service that have appeared officially or unofficially in contemporary Euro-Atlantic protestant, evangelical, and charismatic churches in the 20th century, frequently adopting the current fashions of popular music for worship songs, and incorporating modern technology.

Spiritual Direction in the Roman Catholic Tradition

2002 ◽  
Vol 30 (4) ◽  
pp. 290-302 ◽  
Author(s):  
Rev Gene Barrette
Keyword(s):  
Vatican Ii ◽  
Roman Catholic ◽  
Spiritual Direction ◽  
Church History ◽  
Spiritual Transformation ◽  
Early Church ◽  
Spiritual Director ◽  
Catholic Tradition ◽  
The Impact

This article presents the practice of spiritual direction in the Roman Catholic tradition. Specific attention is given to: definition and description of spiritual direction, scriptural roots, Roman Catholic specificity, practice in the early Church and association with the beginning of Monasticism, and the impact of Vatican II. The development of different forms of spiritual direction is presented within the context of the variety of theological, philosophical, cultural, and historical biases evident throughout church history. The process of authentic spiritual transformation and the role of the spiritual director plays are described–-both as it was understood historically and in terms of the present practice. Contrasts between spiritual direction and traditional psychotherapy are proposed.

Forgiveness and Consolation in the Religious Thought of Erasmus

1965 ◽  
Vol 12 ◽  
pp. 110-133 ◽  
Author(s):  
Thomas N. Tentler
Keyword(s):  
Roman Catholic ◽  
Religious Thought ◽  
The Reformation ◽  
Religious Issue ◽  
Roman Catholics ◽  
The Church

No religious issue in the Reformation was debated more bitterly than the theory of the forgiveness of sins. To Roman Catholics forgiveness meant the sacrament of penance, and its necessity was so evident to John Eck that he called auricular confession ‘the nerves of our religion and of Catholic discipline'. To Luther forgiveness meant personal certitude and salvation by faith—it meant the destruction of the Roman Catholic sacrament of penance. So important were these doctrines to Lutheranism that Melanchthon could completely summarize Luther's contribution to the church as his teaching of'the correct manner of penance and the correct use of the sacraments'. Significantly, Melanchthon adds this proof that Luther's greatness lies in these reforms: ‘many consciences testify this to me'.

scholarly journals INTRODUCTION

2013 ◽  
Vol 43 ◽  
pp. 1-19
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Modern World ◽  
Second Vatican Council ◽  
John Xxiii ◽  
Charles De Gaulle ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

Charles de Gaulle famously called the Second Vatican Council the most important event in modern history. Many commentators at the time saw the Council as nothing short of revolutionary, and the later judgements of historians have upheld this view. The astonishing enterprise of a man who became, quite unexpectedly, Pope John XXIII in 1958, this purposeful aggiornamento of the Roman Catholic Church was almost at once a leviathan of papers, committees, commissions, and meetings. Scholars have been left to confront no less than twelve volumes of ‘ante-preparatory’ papers, seven volumes of preparatory papers, and thirty-two volumes of documents generated by the Council itself. A lasting impression of the impressiveness of the affair is often conveyed by photographs of the 2,200-odd bishops of the Church, drawn from around the world, sitting in the basilica of St Peter, a vast, orchestrated theatre of ecclesiastical intent. For this was the council to bring the Church into a new relationship with the modern world, one that was more creative and less defiant; a council to reconsider much – if not quite all – of the theological, liturgical, and ethical infrastructure in which Catholicism lived and breathed and had its being.

The Protestant World and Mariology

1966 ◽  
Vol 19 (1) ◽  
pp. 55-73
Author(s):  
George A. F. Knight
Keyword(s):  
Old Testament ◽  
Roman Catholic ◽  
Virgin Mary ◽  
Early Church ◽  
World Council Of Churches ◽  
The Reformation ◽  
The World ◽  
World Council ◽  
The Church

In various parts of the Protestant world a re-examination of the question of Mariology has been entered upon. Now that we are in sincere dialogue with Rome, and Protestantism and Orthodoxy are united in fellowship in the World Council of Churches, it has become incumbent on Protestants to cease to be merely negative to the Mother of our Lord. Simply because our Roman Catholic brethren hold doctrines about her that Protestants do not appreciate does not mean that the Virgin Mary should have no theological significance for the Churches of the Reformation. Ten years ago an article from my pen, entitled ‘The Virgin and the Old Testament’, appeared inThe Reformed Theological Review(of Australia), Vol. XII, No. 1. That article was occasioned by an uneasy reaction to a reading of the section entitled ‘Mariology’ inWays of Worship, being the Report of a Theological Commission of Faith and Order in preparation for the Lund Conference of 1952. I acknowledge my indebtedness now to my former article, and thank the editor of theRTRfor permitting me to expand it here.The Protestant has to satisfy himself that any doctrine he holds is securely rooted in Scripture. For the early Church ‘Scripture’ meant only the Old Testament. And to it the Church undoubtedly turned as it sought to understand the place of the Virgin Mary in the Gospel it was preaching to Jews and Gentiles alike, and thus to understand her relationship to her Saviour Son.

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