The Anglican Tradition

2020 ◽  
pp. 620-633
Author(s):  
Adam D. McCoy
Keyword(s):  
Social Work ◽  
North America ◽  
Community Formation ◽  
Community Life ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Vatican Council ◽  
Women's Communities ◽  
Monastic Communities ◽  
Daughters Of Charity

Anglican monasticism began in the 1840s and was associated with the Anglo-Catholic movement. Women’s communities, which were focused on nursing, teaching, and social work, grew quickly, while men’s communities developed later and more slowly. Fears of Roman Catholicism initially caused new communities to avoid traditional forms of monasticism in favour of the more recent models of the Visitation, Daughters of Charity, and Mercy Sisters. Anglican monasticism quickly spread to North America, Africa, Asia, Australia, and Melanesia. The years since have seen the emergence of characteristically Anglican notions of community formation, rules, governance, and spirituality. The Second Vatican Council had a profound effect on the Anglo-Catholic movement, leading to significant changes in Anglican monastic communities—among them a greater willingness to experiment with different kinds of community life. Many areas of research are open.

scholarly journals Missiological Implications of Conscience in Present-Day Roman Catholicism

2020 ◽  
Vol 6 (1) ◽  
pp. 49
Author(s):  
Reid Karr
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Moral Theology ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Gaudium Et Spes ◽  
Vatican Council ◽  
Letter Exchange

During Jorge Mario Bergoglio’s Papacy, The Theology Of Conscience Has Taken On A Significant Role. A Developed Theology Of Conscience Emerged During The Second Vatican Council, Most Notably With Gaudium Et Spes, And Later Developed As Essential In Moral Theology. Francis Is The First Pope To Fully Embody Vatican II Teachings, In Particular In His Incorporation Of The Conscience Into Theology And Practice. During The First Months Of His Papacy, He Made It Clear That Conscience Is Crucial To His Theology And, In A Letter Exchange With A Prominent Italian Journalist, He Underscored Obedience To One’s Conscience As The Key To Receiving Forgiveness Of Sins. This Development Has Tremendous Theological And Missiological Implications For The Roman Catholic Church. KEYWORDS: Roman Catholicism, Pope Francis, conscience, missiology, morality, Vatican II, Gaudium et spes

Barth and Roman Catholicism

2019 ◽  
pp. 146-161
Author(s):  
Keith L. Johnson
Keyword(s):  
Roman Catholic ◽  
Reception History ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Catholic Theology ◽  
Analogy Of Being ◽  
Vatican Council ◽  
Analogia Entis ◽  
Central Argument ◽  
Over Time

This chapter provides an interpretative lens for understanding Karl Barth’s dialogue with Roman Catholicism. The central argument is that Barth’s engagement with Roman Catholic theology changed over time, even as his core theological convictions remained constant. This argument is defended through an examination of Barth’s theological development, his debates with his Catholic contemporaries, and the dramatic changes in Roman Catholic theology during the twentieth century. A number of important specific issues are explored, including Barth’s criticism of the Roman Catholic analogia entis (analogy of being), Hans Urs von Balthasar’s interpretation of Barth’s theology, Barth’s reception history amongst Roman Catholic theologians, Barth’s visit to Rome after the Second Vatican Council, and the question of Barth’s interpretation of Roman Catholic primary texts.

Liberal Catholics, American Conservatives

2020 ◽  
pp. 88-111
Author(s):  
D. G. Hart
Keyword(s):  
Religious Freedom ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Vatican Council ◽  
Social Pluralism ◽  
Secular Politics

This chapter refers to Garry Wills who expressed that the Second Vatican Council was less about religious freedom than liturgical anarchy. It discusses the reform of the Mass, by which the council launched Roman Catholicism into the agony of lost symbols and debased associations. It also conveys a theology of the sacrament that the council destroyed by introducing vernacular languages, turning the priest around to face the congregation, and placing the communion wafer in the hands of recipients. The chapter discusses liturgical reforms that liberated the priests from the years of theology learned in Latin by rote. It explains the council's reset of the church's outlook on social pluralism and secular politics as a feature that was already evident in American Roman Catholicism.

L'organizzazione della vita monastica nel XXI secolo

2009 ◽  
pp. 117-142
Author(s):  
Stefania Palmisano
Keyword(s):  
Organizational Change ◽  
Empirical Research ◽  
Second Vatican Council ◽  
Men And Women ◽  
Vatican Council ◽  
Total Institutions ◽  
Monastic Communities ◽  
Institutional Church ◽  
Work Done

- This article aims to analyse the foundation of ‘new' monastic communities that have recently emerged in Italy since the second Vatican Council. These communities differ from traditional ones. Unlike classical monastic orders they are self-sufficient, thanks to the work done by monks inside or outside the monastery; they may be mixed-sex groups of men and women, either ordained or secular, single or married, or even from different branches of Christianity. After examining the influence of the Council on the development of these organizations, I present the main findings of an empirical research on the ‘new' monastic communities founded in Piemonte (Italy). The analysis focuses on three communities which I term ‘widespread' because some of their members (both ordained and secular) live outside the borders of the monastery, in private houses. I analyse the differences between traditional monasteries ("total institutions", "strict", "vertical") and these newer ones ("open", "widespread", "flexible"). In the conclusion I discuss some new theoretical questions that arise in the empirical research: primarily, the problem of legitimizing the ‘new' communities the institutional Church.Keywords: Monastery, "widespread" monasteries, organizational change, legitimation, liability of newness.

scholarly journals Christian Base Communities in Peru: Lessons for North America

2016 ◽  
Vol 5 ◽  
pp. 81
Author(s):  
Conan Rainwater
Keyword(s):  
North America ◽  
Second Vatican Council ◽  
Catholic Social Thought ◽  
Catholic Action ◽  
Individual Spirituality ◽  
Vatican Council ◽  
North And South America ◽  
Social Catholicism ◽  
North And South ◽  
The U.S

<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>This research hopes to bridge the gap between the churches of North and South America by advocating for Christian base communities (CEBs) in North America. It is necessary to look at Catholic Action in conjunction with Catholic social thought, as well as the Second Vatican Council. Finally, personal interviews with those involved with CEBs in two districts of Lima, Peru – Villa El Salvador and El Agustino, revealed there is a failure of CEBs to develop in those two respective areas. Despite the failure of CEBs to develop in those areas, CEBs are relevant to North America as they can contribute lessons for parishes in the U.S. The Catholicism in CEBs in Peru is not prevalent in North America because the standard is to focus on individual spirituality and there is a lack of emphasis on social Catholicism. </span></p></div></div></div>

scholarly journals New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?

Religions ◽  
2019 ◽  
Vol 10 (7) ◽  
pp. 411
Author(s):  
Stefania Palmisano ◽  
Marcin Jewdokimow
Keyword(s):  
North America ◽  
Empirical Research ◽  
European Countries ◽  
Significant Drop ◽  
Vatican Council ◽  
Monastic Community ◽  
Living Together ◽  
Monastic Life ◽  
Monastic Communities ◽  
Traditional Communities

New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

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