scholarly journals Blessed among All Women: The Missionary Virgin, Identity and Territory in Patagonia

2019 ◽  
Vol 48 (2) ◽  
pp. 258-281
Author(s):  
María Andrea Nicoletti ◽  
Ana Inés Barelli
Keyword(s):  
Virgin Mary ◽  
Second Vatican Council ◽  
Military Dictatorship ◽  
Virgin Of Guadalupe ◽  
Patron Saint ◽  
Territorial Identity ◽  
Marginalized Groups ◽  
Rio Negro ◽  
Vatican Council ◽  
The Military

After the creation of the Diocese of Viedma (1953), in Northern Patagonia, there took place the dedication to the Missionary Virgin, promoted by the Diocese’s second Bishop, Monsignor Miguel Hesayne (1975–1993). In the midst of the military dictatorship (1976–1983), he appointed her Patron Saint of Río Negro, a province that at the time belonged to the Diocese of Viedma. He followed the teachings of the Second Vatican Council, especially the Puebla Document, which considers the Virgin Mary as the patron saint of the Americas, with the dedication of the Virgin of Guadalupe. Hesayne sought to identify his Diocese with a female figure with indigenous features, like the Virgin of Guadalupe. In conceiving the Missionary Virgin deprived of ornaments and royal attributes, the bishop aimed to reflect his pastoral of the “option for the poor,” thus bringing attention to the marginalized groups and peripheral spaces of the province, and also attributing a new meaning to its social and territorial identity.

scholarly journals List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II

2020 ◽  
Vol 68 (4 Zeszyt specjalny) ◽  
pp. 57-71
Author(s):  
Urszula Mazurczak
Keyword(s):  
Religious Practice ◽  
Virgin Mary ◽  
Religious Art ◽  
Second Vatican Council ◽  
Vatican Council ◽  
The Media ◽  
The Many ◽  
The One ◽  
Spiritual Expression ◽  
The Church

The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).

Mariology at and after the Second Vatican Council

2019 ◽  
pp. 515-530
Author(s):  
Arthur B. Calkins
Keyword(s):  
Virgin Mary ◽  
Second Vatican Council ◽  
Final Word ◽  
Formal Treatment ◽  
Lumen Gentium ◽  
Vatican Council ◽  
Constant Tension ◽  
Solid Foundation ◽  
The Church ◽  
Intense Debate

The formal treatment of the Blessed Virgin Mary by the Second Vatican Council (1962–65) was solemnly promulgated on 21 November 1964 as the eighth and final of the council’s most foundational document Lumen Gentium, the Dogmatic Constitution on the Church. There was intense debate over whether there should be a separate document on Mary or whether it should be included in the document on the Church. By a margin of just forty votes it was decided to include the document on Mary in the constitution on the Church. There was a constant tension between presenting Mary in terms of her analogy with Christ and her analogy with the Church. After eight drafts, a remarkable balance was achieved. While the Council Fathers had no intention of saying a final word on Mary, they presented a biblical-dogmatic treatise that provides a solid foundation for teaching about Mary, which continued to be developed and commented on by the postconciliar popes, especially by Pope Saint John Paul II.

The Fraternité Notre Dame: From Emergence in Fréchou to Sojourn in Chicago

Numen ◽  
2020 ◽  
Vol 67 (2-3) ◽  
pp. 191-225
Author(s):  
Benjamin E. Zeller
Keyword(s):  
Catholic Church ◽  
Cultural Context ◽  
Virgin Mary ◽  
Second Vatican Council ◽  
Southern France ◽  
Vatican Council ◽  
History Of

Abstract The Fraternité Notre Dame is a traditionalist Catholic Marian movement founded in 1977 by Bishop Jean Marie Kozik, né Roger Kozik. Kozik received monthly visions, primarily of the Virgin Mary, and established the Fraternité as a Marian devotional movement in Fréchou, southern France. This article analyzes and contextualizes the history of the Fraternité Notre Dame and its founder Bishop Jean Marie, showing how Jean Marie and his movement responded as religious entrepreneurs, innovating in response to the growing tension between the Fraternites and their religious-cultural context, which culminated in their choice to leave France and reestablish themselves in Chicago. The article analyzes the content of the visions, which both reflected this disconnect as well as spurred it onwards. The visions are contextualized within postconciliar Catholicism and the conservative backlash to the reforms of the Second Vatican Council, and reflect both a specific French Catholic context and a global apocalyptic vision of a threatened Catholic Church. Finally, the article considers the group’s institutionalization in Chicago as the culmination of the friction between the Fraternité Notre Dame and its cultural and religious origin in Catholic France.

A Tale of Two Priests and Two Struggles: Liberation Theology from Dictatorship to Democracy in the Brazilian Northeast

2007 ◽  
Vol 63 (3) ◽  
pp. 409-443 ◽  
Author(s):  
Jan Hoffman French
Keyword(s):  
Economic Development ◽  
Liberation Theology ◽  
Catholic Church ◽  
The State ◽  
Second Vatican Council ◽  
Military Dictatorship ◽  
The Poor ◽  
Vatican Council ◽  
Brazilian Northeast ◽  
Theology Of Liberation

Land for the landless, food for the hungry, literacy for the uneducated—not through charitable works, but by forcing the state to take seriously its responsibilities to its poorest citizens. This was integral to the theology of liberation as it was practiced by bishops, priests, and nuns in Brazil beginning shortly after the close of the Second Vatican Council in 1965. Important sectors of the Brazilian Catholic Church were “opting for the poor” at a time when economic development, modernization, and democracy were not considered appropriate or meaningful partners in the repressive environment characterized by the Brazilian military dictatorship (1964-1985).

scholarly journals Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła

2020 ◽  
pp. 133-145
Author(s):  
Jędrzej Machalski
Keyword(s):  
At Risk ◽  
Pastoral Care ◽  
Virgin Mary ◽  
Good News ◽  
The Internet ◽  
Second Vatican Council ◽  
Missionary Work ◽  
Vatican Council ◽  
The World ◽  
The Church

Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary  awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in  clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and  continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).

scholarly journals History of Mariology at the Second Vatican Council

2019 ◽  
pp. 68-77
Author(s):  
Платон Кудласевич
Keyword(s):  
Catholic Church ◽  
Virgin Mary ◽  
Second Vatican Council ◽  
Catholic Faith ◽  
Lumen Gentium ◽  
Vatican Council ◽  
History Of ◽  
Intermediary Role ◽  
Doctrine Of The Church ◽  
The Church

В статье рассматривается деяние Второго Ватиканского собора на предмет обсуждения и принятия марилогических вопросов. До открытия собора часть епископата призывала совсем не затрагивать мариологических вопросов, другие ожидали нового мариологического догмата, а третьи призывали вынести соборное определение о посреднической роли Матери Божией в деле спасения. В исследовании представлены противоположные точки зрения на принятие определений о Матери Божией (в качестве отдельного независимого документа или же в составе учения о Церкви). После полемики и нескольких голосований в конечном итоге 21 ноября 1964 года было торжественно провозглашено «Догматическое постановление о Церкви» (“Lumen Gentium” (лат.) - «Свет народам»), в восьмой главе которого излагается соборное учение о Марии. В этой главе собор подтвердил принятые ранее мариологические догматы (о непорочном зачатии и телесном вознесении Девы Марии), а также признал Матерь Иисуса Христа образом и началом Церкви. В настоящее время соборное постановление «Свет народам» стало полноправным документом Католической Церкви. Оно является официальным выражением католической веры в лице её епископов, богословов и простых верующих. Можно сказать, что Второй Ватиканский собор привёл к сдвигу в мариологических исследованиях от своей изначально обособленной в богословии позиции к более плотной связанности со Христом и Церковью. This article examines the work of the Second Vatican Council with regard to the discussion and reception of mariological questions. Prior to the opening of the Council, some of the episcopate called for no Mariological issues at all, others expected a new Mariological dogma, and still others called for a conciliar definition concerning the intermediary role of the Mother of God in salvation. The study presents proponents of opposing views on the adoption of definitions on the Mother of God (as a separate independent document or as part of the doctrine of the Church). After controversy and several votes, the doctrinal statement on the Church was finally solemnly proclaimed on November 21, 1964 (Lumen Gentium, Latin for Light to the Nations), chapter eight of which sets out the council's teaching on Mary. In this chapter, the Council reaffirmed the earlier Mariological dogmas (about the Immaculate Conception and the bodily ascension of the Virgin Mary) and recognized the Mother of Jesus Christ as the image and origin of the Church. Nowadays, the council resolution "Light to the Nations" has become a full-fledged document of the Catholic Church. It is the official expression of the Catholic faith represented by its bishops, theologians and ordinary faithful. The Second Vatican Council can be said to have led to a shift in Mariological studies from its originally separate position in theology to a tighter connection with Christ and the Church.

scholarly journals The Evolution of the Unitarian Model of the Catholic-Orthodox Dialogue in the Context of the Eastern Policy of the Holy See and the Second Vatican Council

2013 ◽  
pp. 88-98
Author(s):  
Ella Bystrycka
Keyword(s):  
United States ◽  
The United States ◽  
Intercultural Dialogue ◽  
Second Vatican Council ◽  
Christian Community ◽  
Holy See ◽  
Vatican Council ◽  
The Military

The establishment of the intercultural dialogue was one of the most important tasks of the Second Vatican Council. The crisis is a relationship in the Christian community, which only during the XX century. made possible two world wars and a growing confrontation between the military and political blocs in the main from the USSR and the United States, prompted the Holy See to initiate a dialogue in order to find new forms of inter-confessional and inter-church consensus.

Menggali Metode Berteologi Pastoral dari Pentalogi R. Hardawiryana SJ

2015 ◽  
Vol 14 (2) ◽  
pp. 270
Author(s):  
C. Putranto
Keyword(s):  
Theological Method ◽  
Second Vatican Council ◽  
Main Interest ◽  
Vatican Council ◽  
Theological Foundation ◽  
Unpublished Manuscripts ◽  
Intellectual Formation

Abstrak: Dalam tulisan ini penulis berusaha mencermati karya-karya dari almarhum Pater Robertus Hardawiryana, SJ (1926-2009), salah satu teolog Indonesia yang terkemuka segera seusai Konsili Vatikan II. Berdasarkan karya-karya beliau terakhir yang sudah diterbitkan, yakni Pentalogi, tetapi juga memanfaatkan beberapa manuskrip yang belum diterbitkan, penulis memusatkan diri pada pandangan Hardawiryana tentang metode berteologi sejauh tercermin dalam tulisan-tulisannya. Pada umumnya, pandangan Hardawiryana tentang metode bisa dilihat pada awal karangan-karangannya, di mana tampak bahwa dia sangat sadar akan pentingnya metode dalam berteologi. Dalam hal ini Hardawiryana sejalan dengan arah-arah baru yang dibuka oleh Federasi Konferensi-konferensi Uskup Asia dalam pelbagai dokumennya. Meskipun demikian, sulit diharapkan suatu paparan teoretis yang menyeluruh dan sistematis tentang metode berteologi dari teolog ini, mengingat bahwa minat utamanya lebih tertuju pada pengupayaan suatu arah pastoral yang kuat pada tulisan-tulisan teologi, dan sebaliknya juga, pada pemberian dasar teologis yang kuat pada kebijakan-kebijakan pastoral. Selain itu, penulis juga memandang perlu untuk menilik sejenak pembentukan intelektual Hardawiryana agar lebih menolong untuk memahami kecenderungan-kecenderungannya kelak dalam berteologi. Kata-kata Kunci: Teologi, metode berteologi, pembinaan teologi, orientasi pastoral, inkulturasi, FABC. Abstract: In this essay the author attempts to explore the works of the late Fr. Robert Hardawiryana, S.J., (1926-2009), one of prominent Indonesian theologians in the wake of the Second Vatican Council. Based on this theologian’s latest published works, the Pentalogi, but also making use of some yet unpublished manuscripts, the author focuses on Hardawiryana’s view of theological method as reflected in his writings. In most cases, his view on method can be seen from the introduction he provides at the beginning of his articles, as he is highly aware of the importance of method in doing theology. In this way he concurs with the new trends opened up by the Federation of Asian Bishops’ Conference in its various documents. However, one can hardly expect a thorough and systematic theoretical exposition on theological method from this theologian, as his main interest lies elsewhere, namely, to bring a truly responsible pastoral thrust to theological writings, and vice versa, to provide sound theological foundation to pastoral policies. The author also considers that a glimpse at his intellectual formation would be of considerable help to understand Hardawiryana’s future leanings in theology. Keywords: Theology, method of theology, theological formation, pastoral orientation, inculturation, FABC.

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