Priestly People of God

2019 ◽  
Vol 85 (1) ◽  
pp. 3-15
Author(s):  
Wolfgang Beinert ◽  
John J. Burkhard
Keyword(s):  
Vatican Ii ◽  
People Of God ◽  
The People ◽  
Sensus Fidelium ◽  
The Church ◽  
Practical Implications

The Church faces a crisis of identity today because it has not addressed the conflict inherited from Vatican II between the Church as a society and as communion. The author argues for the priority of the image of the people of God in ecclesiology and draws out some implications for the Church’s self-understanding. He calls the Church to clarify the place and meaning of the laity and their charisms, and challenges the Church to rethink her ministry to better express her underlying identity. Practical implications of this effort are presented, including the role of the sensus fidelium.

scholarly journals The Nature and Missionary Role of the Lay People in the Light of Vatican II; Convenience or Conviction?

2020 ◽  
pp. 28-36
Author(s):  
Francis Appiah-Kubi ◽  
Robert Bonsu
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Second Vatican Council ◽  
People Of God ◽  
Lay People ◽  
The People ◽  
Vatican Council ◽  
Challenges And Opportunities ◽  
The Church

The nature and the missionary role of the laity in the church is one of the issues currently vital to the church and theologians. From the Second Vatican Council (1962-1965) perspective, the word laity is technically understood to mean all the faithful except those in holy orders and those in the state of religious life specially approved by the Catholic Church (LG31). These faithful are by baptism made one with Christ and constitute the People of God; they are sharers in the priestly, prophetic and kingly functions of Christ; and they carry out for their own part the mission of the whole Christian people in the church and in the world. However, the distinction between the ordained and the lay is a real one. A great deal of attention has been paid to the ordained ministry of the Church, its nature, its authority and its functions. The laity tends, by way of contrast, to be taken very much for granted, as though in their case no special problems arise. This study discusses the nature, role, and participation of lay people in the mission of the Church as proposed by the Second Vatican Council. It treats succinctly the historical development of the Laity and the challenges and opportunities inherent in their mission.

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.

scholarly journals Dziekani w ustawodawstwie synodalnym diecezji włocławskiej

2009 ◽  
Vol 52 (1-2) ◽  
pp. 255-319
Author(s):  
Janusz Gręźlikowski
Keyword(s):  
Vatican Ii ◽  
Canon Law ◽  
Joint Action ◽  
Council Of Trent ◽  
People Of God ◽  
The People ◽  
In The Beginning ◽  
The Church

The introduce analysis the synodal resolution of the dioceses of Włocławek on space eight centuries on angle dean’s office, its authorization, duty and tasks in diocese, give conviction haw important is this office and necessary to realization religious mission of Church and his spiritual mission. From the beginning formation this office, through its evolution and actual obligatory norms of canon law, this office always write in mission of Church, joint action in realize and many methods activity community of the People of God. Moreover office of deans, definite authorizations and obligations always have on in view help of the diocesan bishop in performance pastoral service in particular Church. The deans as representative of presbytery the Włocławek Church, in light discussion rules of Włocławek synodal legislation, had belong and belong to nearest and most trustworthy collaborators of the diocesan bishop and have very important part in structure of this Church. The synodal legislation of Włocławek made and make with dean assistant of the diocesan bishop, mediator between the diocesan bishop and the diocesan curia, and priest and faithful deanery in specified matter. In the beginning dean introduced synodal legislation and orders of the diocesan bishop in life denary and individual parishes, was guardian of faith, customs and discipline. After the Council of Trent this office took bigger meaning and not limit to function control and inspect work priest in deanery, but also administrative in design assistance of the diocesan bishop in control of the diocese. After the Council of Vatican II to duty of the dean join pastoral duty in deanery. On the person dean and his service in big degree depend realization of mission of the Church. The synodal legislation of Włocławek made for detail designation function and assignment of deans servant designs inspection and administration-pastoral of the Włocławek Church. In they light office and service dean had and has take for this, that under leadership of the dean all priest in deanery commit in priesthood realize priest and pastoral vocation, realize duty result with leadership of parish, take cooperation, with fruit will be animation religious and pastoral life in the particular Church, and also will be realize – peaceably with rules of cannon law – service pastoral, sanctify and teaching of faithful.

The First Vatican Council

1971 ◽  
Vol 7 ◽  
pp. 329-344
Author(s):  
E. E. Y. Hales
Keyword(s):  
Vatican Ii ◽  
Second Vatican Council ◽  
People Of God ◽  
Vatican I ◽  
The People ◽  
Vatican Council ◽  
The One ◽  
The Church

Centenaries are supposed to be occasions when we take stock of the event we are commemorating. In the light of developments in the last hundred years how does the work of the First Vatican Council look today? And since it so happens that the hundred years in question includes the Second Vatican Council, recently concluded, it is natural to put the question in this form: how does the work of Vatican I look today, in the light of Vatican II?I think it would be fair to say that it is widely considered that the work of Vatican I was a little unfortunate, and has since proved embarrassing, because its definitions enhanced the authority of the papacy. Vatican II is supposed to have helped to redress that balance by disclosing the nature of the Church as a whole, from the bishops down to the People of God, or perhaps I should say from the bishops up to the People of God, in view of our preference nowadays for turning everything upside down. Such critics of Vatican I are not, of course, denying either the dogmatic infallibility or the juridical primacy of the Pope, which were defined at that Council; but they are saying that it is a distortion to stress the powers of the papacy and to neglect the powers of the college of bishops or the rights of the rest of the Church, and they are saying that the one-sided definitions of Vatican I tended to create such distortion in men’s minds until they were balanced by the pronouncements of Vatican II.

Theology

2019 ◽  
pp. 327-338
Author(s):  
Jesudas Athyal
Keyword(s):  
Twentieth Century ◽  
South Asia ◽  
Turning Point ◽  
Kingdom Of God ◽  
Religious Fundamentalism ◽  
People Of God ◽  
European Culture ◽  
The People ◽  
The Church

The arrival in South Asia of the Western missionaries marked a turning point in the Babylonian connection of the church. While Christians in South India initially welcomed the missionaries, their reforms turned traditional Christians against the missionaries. Dalit theology emerged, rejecting the notion that a caste-ridden society and Christianity are compatible. The retreat of communism led to the rise of secularism and religious fundamentalism, while in South Asia, this tension led to renewal of religion. ‘Little Traditions’ are the narratives subsumed by mainline religions; they play a role in interreligious encounters. Pentecostalism in India at the beginning of the twentieth century appealed to Dalits as an alternative to the traditional churches. In South Asia, Western ethnocentrism often identified Christianity almost exclusively with European culture. Religiosity and poverty are two realities in Asia and theologising in the region needs to take seriously the struggles for full humanity; double-baptism refers to Christian collaboration with believers of other religions and secular ideologies while engaging with Asian poverty. The role of theology in repressive contexts is to urge the people of God to keep in dialectical tension the vision of the Kingdom of God and the struggles for freedom, justice and equality.

Catholic Laity in the Latin American Church

2020 ◽  
pp. 505-521
Author(s):  
Robert S. Pelton
Keyword(s):  
Latin America ◽  
Latin American ◽  
Catholic Church ◽  
Vatican Ii ◽  
Pastoral Theology ◽  
Contextual Theology ◽  
People Of God ◽  
Christian Communities ◽  
The People ◽  
The Church

Before Vatican II, pastoral theology reflected a clear distinction between the ordained and non-ordained members of the Church, but a gradual nuancing of this issue was taking place in Latin America as early as the 1950s. In those areas, there had been rather intensive study of “modern” European theologians. Through their writings and pastoral visits to the region of America, these progressive European theologians began to strongly influence Latin American theology —especially in Chile and Brazil. This influence was shown through the beginnings of small Christian communities, and through an emphasis on doing “contextual” theology. This is a theology that emphasizes the experiential in the light of tradition, which eventually led to Latin American liberation theology. The Church of Latin America has long been a leader in innovations that incorporate the role of Scripture in everyday life: the preferential and evangelizing option for the poor, small Christian communities (also known as CEBs or BECs), lay apostolates and lay missionaries, and other endeavors to put the Church at service to the People of God. “Laying boots on the ground” has become truly essential to carrying out the Church’s mission in the world and pastoral ambience contributes strongly to this growing appreciation of the Catholic laity. Combined with the importance of theologically reflecting within the context of regional realities, this approach can provide hope for a challenged but youthful and vibrant Catholic Church of Latin America.

scholarly journals IMAGE OF CHURCH IN THE CONTEMPORARY SACRAL ARCHITECTURE OF LITHUANIA / BAŽNYČIOS ĮVAIZDIS ŠIUOLAIKINĖJE LIETUVOS SAKRALINĖJE ARCHITEKTŪROJE

2012 ◽  
Vol 36 (2) ◽  
pp. 134-148
Author(s):  
Linas Krūgelis
Keyword(s):  
20Th Century ◽  
Vatican Ii ◽  
The Body ◽  
New Paradigm ◽  
People Of God ◽  
Corpus Christi ◽  
The People ◽  
Vatican Council ◽  
The Church ◽  
Church Buildings

For many centuries, sacral architecture was conceptualised as a multiple reflection of the Catholic spiritual teaching, traditions and a symbol of particular epoch. Moreover, it served as a link between experience, knowledge and values fulfilled by of both, the present and the future man. Catholic temples, like the religion itself, were based on the mystical image of the Body of Christ (Corpus Christi). Also, it can be found not only in liturgical practices, but also in architectural expression. Up until the Second Vatican Council (also known as the Vatican II), church buildings were usually referred to as the House of God (Domus Dei), however, in the midst of the 20th century, the Church has slowly shifted to the new paradigm – the People of God (Populus Dei). Therefore, churches as buildings have also changed and became referred to as the House of God's People (Domus Ecclesiae). These essential changes were strongly expressed in the development of the 20th century sacral architecture. This article is based on the analysis of historical changes in circumstances as well as expression methods in sacral architecture and contemporary church buildings. As a method of research, the comparative analysis is used, which enables to determine impact of contemporary paradigm to the Church and sacral architecture in Lithuania Santrauka Ilgus šimtmečius sakralinė architektūra buvo suvokiama kaip daugialypis Bažnyčios mokymo, tradicijos ir esamo laikotarpio atspindys, simbolis. Tai lyg tiltas, jungiantis praeities patirtį ir žinias su dabarties ir ateities žmogiškąja pilnatve. Katalikiškos šventovės, kaip ir pati religija, rėmėsi Kristaus mistinio kūno prasme (Corpus Christi) ir simbolika tiek liturgijos apeigose, tiek architektūrinėje bažnyčios sampratoje. Iki Vatikano II Visuotinio Bažnyčios susirinkimo buvo įprasta bažnyčios pastatą vadinti Dievo namais (Domus Dei), tačiau XX a. bažnyčios paradigma radikaliai pasikeitė, Bažnyčia imama suvokti kaip Dievo tauta (Populus Dei), o pastatas – Dievo žmonių namais (Domus Ecclesiae). Šie esmingi pokyčiai itin atsispindėjo sakralinės architektūros raidoje. Straipsnyje analizuojamos istorinės pokyčių aplinkybės ir jų raiška Vakarų sakralinėje architektūroje. Naudojantis šios tyrimo dalies įžvalgomis, lyginama, kaip XX a. liturginių reformų ir bažnyčios įvaizdžio paradigmos kaita veikė šiuolaikinės Lietuvos sakralinės architektūros raidą.

scholarly journals Misi Allah pada Masa Intertestamental

2020 ◽  
Vol 3 (1) ◽  
pp. 110-119
Author(s):  
Elisua Hulu
Keyword(s):  
New Testament ◽  
Old Testament ◽  
The Political ◽  
People Of God ◽  
The People ◽  
The New Testament ◽  
God's Mission ◽  
Book Of Daniel ◽  
The Church

The people of God of the Old Testament and the people of God in the New Testament were linked during what is called the intertestamental age. This period is referred to as a state of vacuum which is marked by the absence of a demonstrative role of the prophet. The 400 year period of development, destruction, success and decline of the ruling nations was prophesied by God. The Old Testament Book of Daniel shows clearly that world history is proceeding according to God's sovereignty. Mission is God's work. The important thing from God’s mission is talking about God as a sender, where He is the source, initiator, dynamist, implementer and fulfiller of His mission. The method of study related to God's mission in the Interstestamental era is the method of studying literature, which describes it descriptively. The intertestamental period is the time when other nations know the God of Israel through their existence among them. This is a different way from what happened in the days of Solomon's kingdom where there was a temple in Jerusalem which became an attraction for Gentiles. The political, social, and economic situation in intertestamental times was a preparation for the mission of the church in New Testament times.Umat Allah Perjanjian Lama dan Umat Allah Perjanjian Baru dihubungkan dalam masa suatu yang sebut masa intertestamental. Masa ini disebut sebagai keadaan adanya kevakuman yang ditandai oleh tidak nampaknya peranan nabi secara demonstratif. Masa waktu 400 tahun mengalami perkembangan, kehancuran, kesuksesan dan kemerosotan negara-negara yang menguasai sudah dinubuatkan oleh Tuhan. Kitab Daniel dalam Perjanjian Lama memperlihatkan dengan jelas bahwa sejarah dunia berjalan sesuai dengan kedaulatan Allah. Misi adalah karya Allah. Hal penting dari misi atau pengutusan Allah berbicara tentang Allah sebagai pengutus, dimana Ia adalah sumber, inisiator, dinamisator, pelaksana dan penggenap misi-Nya. Metode pengkajian terkait misi Allah pada masa Interstestamental adalah dengan metode kajian pustaka, yang menguraikan secara deskriptif. Masa intertestamental adalah masa di mana bangsa-bangsa lain mengenal Allah Israel melalui keberadaan mereka di tengah bangsa-bangsa lain. Ini adalah cara yang berbeda dari yang terjadi pada masa kerajaan Salomo di mana ada bait suci di Yerusalem yang menjadi daya tarik bagi bangsa-bangsa lain. Situasi politik, sosial, dan ekonomi pada masa intertestamental merupakan persiapan bagi misi gereja pada masa Perjanjian Baru.

From Infants to Mothers

Ecclesiology ◽  
2015 ◽  
Vol 11 (1) ◽  
pp. 34-64
Author(s):  
Cristina Lledo Gomez
Keyword(s):  
Church Membership ◽  
People Of God ◽  
Lumen Gentium ◽  
The People ◽  
Proper Context ◽  
The Church

The long debate that preceded Mary’s inclusion in Vatican II’s Constitution on the Church, Lumen Gentium (lg) was won by a margin of only forty votes (1,114 in favour, 1074 against). The aim of such a decision was to put Mariological piety in its proper context. But such a compromise did not come without tensions: One such tension was the subtle clash of the ‘Church as Mother’ metaphor with the Church as the ‘People of God’. Where the faithful are called to share in the priestly, prophetic, and kingly role of Christ as the People of God (lg Ch.2), a call to take active adult Church membership, the Mother Church metaphor encourages a dependent infant membership. This article investigates the use of the maternal ecclesial metaphor in lg and puts forward an Augustinian-Ambrosian sense of Mother Church that can support an ecclesiology which not only upholds Mary as ecclesia-type but also the Church as a People called to become like Mother Church themselves.

scholarly journals The Metamorphosis of Written Devotion in the Age of Vatican II (c. 1948–c. 1998) in Hungary—Guestbooks in Hungarian Marian Shrines

Religions ◽  
2021 ◽  
Vol 12 (4) ◽  
pp. 235
Author(s):  
Krisztina Frauhammer
Keyword(s):  
20Th Century ◽  
Vatican Ii ◽  
Virgin Mary ◽  
Combined Effect ◽  
Public Realm ◽  
The Public ◽  
Written Form ◽  
Personal Prayer ◽  
The Church

This article presents the Hungarian manifestations of a written devotional practice that emerged in the second half of the 20th century worldwide: the rite of writing prayers in guestbooks or visitors’ books and spontaneously leaving prayer slips in shrines. Guestbooks or visitors’ books, a practice well known in museums and exhibitions, have appeared in Hungarian shrines for pilgrims to record requests, prayers, and declarations of gratitude. This is an unusual use of guestbooks, as, unlike regular guestbook entries, they contain personal prayers, which are surprisingly honest and self-reflective. Another curiosity of the books and slips is that anybody can see and read them, because they are on display in the shrines, mostly close to the statue of Virgin Mary. They allow the researcher to observe a special communication situation, the written representation of an informal, non-formalised, personal prayer. Of course, this is not unknown in the practice of prayer; what is new here is that it takes place in the public realm of a shrine, in written form. This paper seeks answers to the question of what genre antecedents, what patterns of behaviour, and which religious practices have led to the development of this recent practice of devotion in the examined period in Hungarian Catholic shrines. In connection with this issue, this paper would like to draw attention to the combined effect of the following three factors: the continuity of traditions, the emergence of innovative elements and the role of the church as an institution. Their parallel interactions help us to understand the guestbooks of the shrines.

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