The Council in Action; Theological Reflections on the Second Vatican Council, by Hans Küng, Translated by Cecily Hastings. 276 pp. New York, Sheed and Ward, 1963. $4.50

1964 ◽  
Vol 21 (2) ◽  
pp. 244-246
Author(s):  
James H. Nichols

That the World May Believe, by Hans Küng. 150 pp. New York, Sheed and Ward, 1963. $3.00.

1985 ◽  
Vol 9 (4) ◽  
pp. 168-182 ◽  
Author(s):  
William B. Frazier

Maryknoll, the Catholic Foreign Mission Society of America, holds its General Chapter, or assembly, every six years. This is a gathering of leaders and delegates, representing Maryknoll Missioners from around the world, to reflect on the affairs and concerns of the society. The General Chapter provides a prime occasion for reflecting on missional principles and reassessing priorities. In preparation for the most recent chapter, held in late 1984, Father William B. Frazier, M.M., Professor of Systematic Theology at Maryknoll School of Theology, Maryknoll, New York, prepared a painstaking and comprehensive study entitled “Mission Theology Revisited.” Although this was prepared as an “in-house” document to help fellow Maryknollers clarify their thinking about fundamental issues Maryknoll has been confronting in recent years, the society and Father Frazier have kindly agreed to share the study with the readers of the International Bulletin. Two decades ago Frazier captured the attention of missiologists when, in the aftermath of Vatican Council II, he published “Guidelines for a New Theology of Mission” (Worldmission 18, No. 4, Winter 1967–68; reprinted in Gerald H. Anderson and Thomas F. Stransky, eds., Mission Trends No. 1 [1974]). In the current study, he analyzes the tension—and the implications far mission theory and practice—between those missioners who retain a more or less traditional focus on the evangelization of persons and those who wish to emphasize the “evangelization” of societal institutions and systemic structures. Although lengthy and at times occupied with developments particular to Maryknoll, Frazier's study, we believe, makes a major contribution toward explicating the current missiological debate and ferment. Few, if any, of today's mission agencies—Protestant or Catholic—can hope to remain aloof from the dynamics of the issues he discusses. Testimony to the seriousness of the situation and the debate is found in the reflections of three mission leaders invited by the editors to respond to Father Frazier's study. Their responses appear following Frazier's article below.


Religions ◽  
2021 ◽  
Vol 12 (1) ◽  
pp. 65
Author(s):  
Robert E. Alvis

Despite is global popularity in recent decades, the Divine Mercy devotion has received scant scrutiny from scholars. This article examines its historical development and evolving appeal, with an eye toward how this nuances our understanding of Catholic devotions in the “age of Vatican II.” The Divine Mercy first gained popularity during World War II and the early Cold War, an anxious era in which many Catholic devotions flourished. The Holy Office prohibited the active promotion of the Divine Mercy devotion in 1958, owing to a number of theological concerns. While often linked with the decline of Catholic devotional life generally, the Second Vatican Council helped set the stage for the eventual rehabilitation of the Divine Mercy devotion. The 1958 prohibition was finally lifted in 1978, and the Divine Mercy devotion has since gained a massive following around the world, benefiting in particular from the enthusiastic endorsement of Pope John Paul II. The testimonies of devotees reveal how the devotion’s appeal has changed over time. Originally understood as a method for escaping the torments of hell or purgatory, the devotion developed into a miraculous means to preserve life and, more recently, a therapeutic tool for various forms of malaise.


2005 ◽  
pp. 219-238
Author(s):  
Olga V. Nedavnya

Adequate study of Catholicism in Ukraine is impossible without taking into account its progress in the world, especially in the last century. The experience of comprehending the reality of the nineteenth and twentieth centuries and rethinking its entire historical path led to qualitative transformations of this denomination. After the Second Vatican Council, and especially with the pontificate of Pope John Paul II on Catholicism, we can speak of a significant phenomenon of modern spiritual life.


2009 ◽  
Vol 38 (106) ◽  
pp. 349
Author(s):  
José Raimundo de Melo

A multiplicidade e variedade dos serviços ministeriais que se fazem presentes na celebração litúrgica do povo de Deus é elemento chave na compreensão da comunidade cristã, pois os ministérios, em definitivo, exprimem e definem a própria realidade da Igreja. A inteira assembléia é ministerial porque a Igreja mesma é toda ministerial. E esta ministerialidade se expressa na liturgia através da diversidade de funções e ofícios que cada um é chamado a desempenhar. Ao contrário do que quase sempre sucede no mundo, porém, a hierarquia de funções na Igreja não denota prestígio e nem pode conduzir à acepção de pessoas. Ancorada na mais pura linha evangélica, deve ela indicar compromisso cristão e serviço fraterno em total doação a Deus e aos irmãos. Para uma reflexão sobre esta importante realidade eclesial, que a partir sobretudo do Concílio Vaticano II a Igreja tem aprofundado e se esforçado em viver, empreenderemos a seguir, ancorados em alguns textos litúrgicos, um estudo a respeito dos ministérios presentes no momento celebrativo da comunidade cristã. Publicamos aqui a primeira parte do artigo.ABSTRACT: The multiplicity and variety of ministerial services which are present in a liturgical celebration of the People of God is a key element in the understanding of the Christian community, since ministries, of themselves, express and define the very reality of the Church. The entire assembly is ministerial because the Church itself is all ministerial. And this ministeriality expresses itself in the liturgy through the diversity of functions and offices which each one is called on to fulfill. Contrary to what almost always happens in the world, however, the hierarchy of functions in the Church does not denote prestige, nor can it lead to the classification of persons. Anchored in the purest evangelical tradition, it should indicate Christian commitment and fraternal service in total self-giving to God and to others. For a reflection on this important ecclesial reality, which, especially from the Second Vatican Council, the Church has struggled to live out, we undertake a study – anchored in some liturgical texts – of the ministries present in the celebrative moment of the Christian community. We publish here the first part of the article. 


Horizons ◽  
2004 ◽  
Vol 31 (1) ◽  
pp. 118-134
Author(s):  
Charles E. Curran

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.


Author(s):  
Dorian Llywelyn

The mother of Jesus is the most important female figure of Christianity. Mary appears in a small number of biblical passages, but the vast Marian phenomenon includes Christian doctrine and a range of cultural expressions. Interest in Mary emerged early in the Eastern Mediterranean, and spread into the West. With slightly different emphases, Catholics and Orthodox Christians share a number of beliefs concerning Mary and pray to her, but most forms of Protestantism reject Marian devotion. While Catholic attention to Mary diminished in the global North following the changes wrought by the Second Vatican Council, it has remained strong in other parts of the world, especially in Latin America. Shrines such as sites where Mary is believed to have appeared draw millions of devotees annually. Contemporary Mariology, the academic study of the figure of Mary, includes considerations from almost all the liberal arts.


Author(s):  
Matthew A. Shadle

The official social teaching of Popes John XXIII and Paul VI and the Second Vatican Council embraced secularization—what they called the “legitimate autonomy” of the world. It also recognized the intrinsic value of human work and humankind’s increasing mastery over the created world. The “aggiornamento framework” proposed in their teaching envisions the church as open to the modern world. This framework proposes a humanistic vision of development, including the human person’s material, social, and spiritual dimensions. The aggiornamento framework also presents a historical view of social development, recognizing both that humankind can transform the institutions of society and that God is present in history and leads humankind onward through history to the Kingdom of God.


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