Roman Catholic Approaches to the Qur'an since Vatican II

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.

Download Full-text

Interchurch Families

The Oxford Handbook of Ecumenical Studies ◽

10.1093/oxfordhb/9780199600847.013.33 ◽

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’.

Download Full-text

“We’re All Catholics Now”

Anthropology of Catholicism ◽

10.1525/california/9780520288423.003.0021 ◽

2017 ◽

Cited By ~ 1

Author(s):

Simon Coleman

Keyword(s):

Vatican Ii ◽

Roman Catholic ◽

The Self ◽

Contemporary World ◽

Anthropology Of Christianity ◽

Powerful Means ◽

Political Economic

‘We’re all Protestants now,’ has been claimed by some religious commentators in the light of Vatican II reforms, and these words have still wider resonances as a way of referring to ‘a world-historical configuration’ that has far exceeded its particular doctrinal affiliations. The anthropology of Christianity has tended to privilege Protestantism in providing diagnoses of ‘modern’ consciousness, not least through developing particular interpretations of the fate of sincerity, materiality and selfhood in much of the contemporary world. Such an argument has resonance, but what are its limits? And what are the potential ingredients of an alternative claim, that ‘We’re all Catholics now’? This chapter explores an alternative genealogy of modernity, invoking different notions of the self and of materiality, ones that can be traced not only in Roman Catholic populations, but also among believers conventionally assumed to be Protestant as well as in more secular discourses. Such a conception includes flexible and adaptive ritual forms such as pilgrimage that have sometimes been dismissed as mere tradition, but which contain powerful means of addressing current political, economic and cultural conjunctures, as well as indicating possible future modalities of relating to religion in a much wider sense.

Download Full-text

Modern Christian Liturgy

Oxford Research Encyclopedia of Religion ◽

10.1093/acrefore/9780199340378.013.91 ◽

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.

Download Full-text

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

The Oxford Handbook of Ecclesiology ◽

10.1093/oxfordhb/9780199645831.013.14 ◽

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.

Download Full-text

Spiritual Direction in the Roman Catholic Tradition

Journal of Psychology and Theology ◽

10.1177/009164710203000404 ◽

2002 ◽

Vol 30 (4) ◽

pp. 290-302 ◽

Cited By ~ 2

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.

Download Full-text

John Paul II's Use of Scripture in His Moral Teaching

Horizons ◽

10.1017/s0360966900001122 ◽

2004 ◽

Vol 31 (1) ◽

pp. 118-134

Author(s):

Charles E. Curran

Keyword(s):

Vatican Ii ◽

Roman Catholic ◽

Moral Theology ◽

Fiftieth Anniversary ◽

Second Vatican Council ◽

Catholic Theology ◽

Scientific Presentation ◽

John Paul Ii ◽

Vatican Council ◽

The World

The celebration of the fiftieth anniversary of the College Theology Society naturally turns our focus to what has transpired in these fifty years. In terms of Roman Catholic theology, the two most significant historical realities are the Second Vatican Council (1962–65) and the now twenty-five-year pontificate of John Paul II as Bishop of Rome.In my discipline of moral theology, Vatican II and its document on the training of priests called for the renewal of moral theology with a special emphasis on its Scriptural bases. “Special care is to be taken for the improvement of moral theology. Its scientific presentation, drawing more fully on the teaching of holy Scripture should highlight the lofty vocation of the Christian faithful and their obligation to bring forth fruit and charity for the life of the world.”John Paul II as pope has written and taught extensively in the area of morality. In the light of the Vatican II mandate to renew moral theology through a greater appreciation of its scriptural roots and bases, this essay will critically evaluate John Paul II's use of scripture in his teaching on morality.

Download Full-text

Local Music Making and the Liturgical Renovation in Minas Gerais

10.1093/oxfordhb/9780199859993.013.003 ◽

2013 ◽

Author(s):

Suzel Ana Reily

Keyword(s):

Catholic Church ◽

Vatican Ii ◽

Roman Catholic ◽

Minas Gerais ◽

Roman Catholic Church ◽

Musical Aesthetics ◽

Music Making ◽

Local Practices ◽

Musical Practices ◽

Local Traditions

Suzel Reily’s essay discusses the implication of the universalist thrust of the Roman Catholic Church upon local traditions. While in Brazil local music making has been historically linked to Catholic practice, the clergy’s understandings of “the popular” derive from their interpretations of Vatican II directives along with a preoccupation with liturgical fidelity. In this setting, lay religious repertoires are being discouraged in favor of folk-like musics rooted in imagined local traditions. But alongside a clash in musical aesthetics, Reily shows how the musical practices associated with the new repertoire actually mitigate against collective singing, whilst threatening to shift local practices from the religious sphere to, at best, a secular folklorized arena.

Download Full-text

Monastic and Lay Life in the Roman Catholic Church in the Light of Decisions of Vatican II

Вопросы богословия ◽

10.31802/pwg.2020.4.2.006 ◽

2020 ◽

pp. 136-145

Author(s):

Антоний Борисов

Keyword(s):

Catholic Church ◽

Vatican Ii ◽

Roman Catholic ◽

Roman Catholic Church ◽

Second Vatican Council ◽

Way Of Life ◽

Consecrated Life ◽

Vatican Council

Второй Ватиканский собор (1962-1965) поставил перед монашескими орденами задачу обновить принципы жизни, вернувшись к корням понимания монашеского делания и аскезы. В дальнейшем реформа фактически приравняла монашеский путь спасения к пути мирянина, что послужило причиной неоднозначных изменений в католических обществах посвящённой Богу жизни. В статье проводится анализ последствий этих изменений, произошедших в жизни Католической церкви с инициативы Второго Ватиканского собора. В частности, отмечается, что собор запустил процесс административного и прежде всего смыслового реформирования католического монашества. Этот процесс идёт до сих пор и периодически принимает форму кризиса. The Second Vatican Council (1962-65) challenged the monastic orders to renew the fundamentals of their way of life returning to the original understanding of monastic practice and asceticism. Later the reform virtually equated the monastic way of salvation to the layman’s way, and this caused ambiguous changes in catholic societies of consecrated life. The article analyzes the consequences of these changes brought into the life of the Roman Catholic Church due to Vatican II. In particular, it is indicated that the council started the process of administrative and, above all, conceptual reforms in the catholic monasticism. This process is still ongoing and periodically takes the shape of a crisis.

Download Full-text

Notes from the Road More Traveled: Doing Theology in a US Cultural Context

New Theology Review ◽

10.17688/ntr.v28i2.1221 ◽

2016 ◽

Vol 28 (2) ◽

pp. 18

Author(s):

John J. Markey, OP

Keyword(s):

Vatican Ii ◽

Cultural Context ◽

Roman Catholic ◽

Social Structures ◽

Cultural Narratives ◽

Christian Mission ◽

The Road ◽

Theology Of Mission ◽

The Church ◽

American Academic

One of the most significant consequences of Vatican II has been the worldwide effort at inculturation and contextualization of the Christian tradition, particularly at the level of foundational theology and method.This process implies drawing on the unique patterns of thought, social structures, cultural narratives, and rituals to develop new theological and pastoral sensibilities.This process, termed “prophetic dialogue” by Steve Bevans and Roger Schroeder,[1] seems to be dramatically underway practically everywhere in the Roman Catholic world except, most notably, in the United States.While Hispanics/Latin@s, African Americans, Asian Americans, feminists, etc., have continuously served with an awareness of the need for contextualization, Euro-American academic and ecclesial theology has largely failed to analyze, articulate, and critique its own US cultural context and to engage it in a serious evangelical and theological dialogue. In this article, I propose to offer what I believe are four significant insights about to the task of inculturation/contextualization as it relates particularly to Euro-American theology in the church and academy in the coming decade.[1] Stephen B. Bevans And Roger P. Schroeder, Constant in Context: A Theology of Mission for Today, Maryknoll, NY: Orbis Books, 2004, 385-95.See also Bevans and Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, Maryknoll, NY: Orbis Books, 2011.

Download Full-text