The Impact of Non-Roman Catholic Observers at Vatican II

Ecclesiology ◽  
2014 ◽  
Vol 10 (3) ◽  
pp. 293-312
Author(s):  
Donald W. Norwood
Keyword(s):  
Decision Making ◽  
Vatican Ii ◽  
Religious Freedom ◽  
Roman Catholic ◽  
Karl Barth ◽  
Considerable Influence ◽  
Church Unity ◽  
The Impact ◽  
The Church ◽  
Domestic Affair

Not all accounts of Vatican II, 1962–65, recognize that the 200 carefully selected non-Roman Catholic Observers had a considerable influence on the Council and on its major documents about the Church, Church unity, liturgy, the Jews and religious freedom. Their impact is assessed both by Roman Catholic theologians like Congar and Willebrands and Observers such as Bishop Moorman and Robert McAfee Brown together with comments Karl Barth later made on some of the documents in his discussions with Pope Paul VI and others, including Ratzinger and Rahner in Rome. An attempt is made to explain how the Observers had the influence they did. One conclusion is that they helped the Council evolve from what could have been a purely domestic affair and a rubber-stamping exercise dealing with 70 documents, already prepared by the Curia, and Commissioners appointed by the Pope, into a genuinely ecumenical, deliberative, debating and decision-making council of the worldwide Church.

Shifts in Roman Catholic, Orthodox, Anglican and Protestant Ecclesiology from 1965 to 2006

Ecclesiology ◽  
2008 ◽  
Vol 4 (2) ◽  
pp. 134-147 ◽  
Author(s):  
Michael Fahey
Keyword(s):  
Vatican Ii ◽  
Roman Catholic ◽  
Paradigm Shifts ◽  
World Council Of Churches ◽  
Ecumenical Dialogue ◽  
World Council ◽  
Select Bibliography ◽  
Communion Ecclesiology ◽  
The Impact ◽  
The Church

AbstractDrawing upon his thirty years experience of teaching ecclesiology, the author tries to identify some developments and paradigm shifts he recognizes as having influenced theological reflection on the Church in Roman Catholic, Orthodox, Anglican, and Protestant contexts. He contrasts the present-day situation of Catholics to the isolationist doldrums that characterized the post-Modernist and pre-Vatican II eras. The impact of the Faith and Order Commission of the World Council of Churches was already notable when Catholics belatedly began to participate in ecumenical dialogue. Various advances in ecclesiology can be identified, especially the use of 'communion' ecclesiology. Negatively, the achievements of ecumenical exchanges are little known by the faithful and rarely cited by church leaders. Canonical regulations especially affecting eucharistic hospitality do not take into consideration the doctrinal consensuses that have emerged. A select bibliography is appended.

scholarly journals The Impact of the Church–State Model for an Effective Guarantee of Religious Freedom: A Study of the Peruvian Experience during the COVID-19 Pandemic

Laws ◽  
2021 ◽  
Vol 10 (2) ◽  
pp. 40
Author(s):  
Susana Mosquera
Keyword(s):  
Religious Freedom ◽  
Current Crisis ◽  
Dual Nature ◽  
Legal Model ◽  
The Individual ◽  
The Right ◽  
Institutional Guarantee ◽  
The Impact ◽  
Individual Dimension ◽  
The Church

During the COVID-19 pandemic, many governments established important restrictions on religious freedom. Due to a restrictive interpretation of the right to religious freedom, religion was placed in the category of “non-essential activity” and was, therefore, unprotected. Within this framework, this paper tries to offer a reflection on the relevance of the dual nature of religious freedom as an individual and collective right, since the current crisis has made it clear that the individual dimension of religious freedom is vulnerable when the legal model does not offer an adequate institutional guarantee to the collective dimension of religious freedom.

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’.

Karl Barth

2017 ◽  
Author(s):  
Paul T. Nimmo
Keyword(s):  
Karl Barth ◽  
Church Dogmatics ◽  
Contemporary Work ◽  
The Impact ◽  
The Church ◽  
The Way

This chapter explores the epistemology of theology that is described and deployed in the theology of Karl Barth. Drawing primarily on the second volume of the Church Dogmatics, the chapter first considers Barth’s understanding of the epistemology of theology with reference to the roles of Word and Spirit, the primary and secondary objectivity of God, and the place of analogy. It then turns to examine the impact of Barth’s position upon the way in which the discipline of theology engages in dialogue with other disciplines, observing Barth’s practice in respect of the conversations he conducts with general ethics and general anthropology. The chapter concludes by suggesting ways in which the work of Barth may have ongoing importance in respect of contemporary work in the epistemology of theology.

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.

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.

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.

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

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.

The Influence of Russian Religious Thought on Western Theology in the Twentieth Century

2020 ◽  
pp. 659-676
Author(s):  
Paul Valliere
Keyword(s):  
Twentieth Century ◽  
Roman Catholic ◽  
Karl Barth ◽  
Russian Orthodox ◽  
Second Vatican Council ◽  
Religious Thought ◽  
Vatican Council ◽  
English Speaking ◽  
Russian Religious Thought ◽  
The Impact

This chapter canvasses the impact of Russian religious thought on major thinkers and movements in twentieth-century Protestantism and Roman Catholicism. Noting the unique role played by the Russian emigration that emerged in the West following the Russian Civil War (1918–1920), the chapter assesses the influence of Russian Orthodox thinkers on six streams of modern Western theology: Karl Barth and Evangelical theology, liberal Protestantism, Anglicanism, Yves Congar and early Roman Catholic ecumenism, nouvelle théologie and ressourcement, and liberation theology. The chapter argues that the most important venues of Russian influence on Western theology were the Ecumenical Movement and the Second Vatican Council. The most eminent English-speaking theologians to engage deeply with Russian Orthodox thought in the twentieth century were Jaroslav Pelikan and Rowan Williams. The chapter concludes by noting the passion for East/West unity that inspired the Russians and their Western Christian partners in the twentieth-century dialogue.

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