Ożywiająca obecność Ducha Świętego we wspólnotach Kościoła

This article describes the meaning of conscience according to the definition presented by the Second Vatican Council in the light of Thomistic and Carmelite perspectives and explains the depth of this definition, in order to dispel misconceptions about the meaning of conscience that are widely circulated, and show its proper role in the edifice of moral theology. For this reason, this article elaborates on the harmonious correlation between the two dimensions of conscience, namely, synderesis and conscientia, as well as the harmonious correlation they have with the virtue of prudence which is perfected by the gift of counsel from the Holy Spirit. The pastoral aspect of this article is presented in the end by analyzing the importance of conscience revived by the Church as presented in the apostolic exhortation of Amoris Laetitia.

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Karl Rahner

The Oxford Handbook of Ecclesiology ◽

10.1093/oxfordhb/9780199645831.013.8 ◽

2018 ◽

pp. 430-448 ◽

Cited By ~ 1

Author(s):

Richard Lennan

Keyword(s):

Holy Spirit ◽

Vatican Ii ◽

Roman Catholic ◽

Karl Rahner ◽

Second Vatican Council ◽

Vatican Council ◽

The World ◽

The Holy Spirit ◽

Church In The World ◽

The Church

Karl Rahner (1904–84) played a significant role in broadening the emphases of Roman Catholic ecclesiology in the decades before the Second Vatican Council (1962–5). He contributed notably to the work of Vatican II itself, and was likewise prominent in promoting a positive reception of the council’s ecclesiology. Rahner viewed the church in relation to God’s self-communication in grace. For Rahner, the church was a sacramental reality, formed by grace to witness to Christ in the world. The church’s sacramental role encompassed all aspects of its life, including its structures and organs of authority, which could not be ends in themselves. Rahner combined a deep commitment to the mission of the church in the world with a clear-eyed view of the church’s need to be self-critical and to remain open to the movement of the Holy Spirit, especially in the promotion of unity.

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“TODOS SERÃO TEODIDATAS” (JO 6,45): DOCILIDADE AO ESPÍRITO, AUTENTICIDADE DA CONSCIÊNCIA E OBEDIÊNCIA À IGREJA

Perspectiva Teológica ◽

10.20911/21768757v44n124p373/2012 ◽

2014 ◽

Vol 44 (124) ◽

pp. 373

Author(s):

Frei Carlos Josaphat

Keyword(s):

Holy Spirit ◽

Second Vatican Council ◽

People Of God ◽

Espírito Santo ◽

John Xxiii ◽

Vatican Council ◽

The Gift ◽

The Holy Spirit ◽

Espirito Santo ◽

The Church

O artigo apresenta a ética de liberdade proposta pelo Concílio Vaticano II para a Igreja e o mundo. Parte da afirmação: “Todos serão teodidatas”, ou seja, no íntimo da consciência todos os seres humanos abertos ao transcendente estarão unidos direta e imediatamente a Deus. Considera vários paradigmas éticos formulados pelo Concílio. No paradigma pneumatológico ressalta a centralidade da ação do Espírito Santo. A docilidade à Palavra e ao Espírito Santo constitui atitude fundamental para se viver em autenticidade da consciência e obediência à Igreja. No paradigma eclesiológico reflete sobre a Igreja Povo de Deus como comunhão no Espírito e do Espírito; como sacramento do Amor, dedica-se à amplidão e profundidade do Amor, o que é decisivo para o aggiornamento proposto por João XXIII. No paradigma antropológico, mostra a conquista da compreensão de unidade entre dignidade singular da pessoa e a imagem divina da tradição bíblica; sobressai-se o valor da liberdade e o dom da fé, que fundamenta a ética dos valores; esta integra e leva à perfeição a aspiração à liberdade e às liberdades.Abstract. The article presents the ethic of freedom proposed by the Second Vatican Council for the Church and the world. Part of the statement: “all will be teodidatas”, in other words, in the depths of consciousness every human being open to the transcendent will be united directly and immediately to God. Consider various ethical paradigms formulated by the Council. In the pneumatological paradigm the emphasis is on the centrality of the Holy Spirit. The docility to the Word and to the Holy Spirit is a fundamental attitude to live in authenticity of conscience and obedience to the Church. In the Ecclesiological paradigm the reflection on the Church, people of God, as communion in the Spirit and of the Spirit; as sacrament of Love, is dedicated to the breadth and depth of love, what is decisive for the “aggiornamento” proposed by John XXIII. In the anthropological paradigm, the conquest is revealed of the understanding of unity between singular dignity of the person and the divine image of biblical tradition; excels the value of freedom and the gift of faith, which is the basis of the ethical values; this integrates and brings to perfection the aspiration to freedom and freedoms.

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Eucharist

The Oxford Handbook of Ecumenical Studies ◽

10.1093/oxfordhb/9780199600847.013.17 ◽

2017 ◽

Author(s):

Paul McPartlan

Keyword(s):

Holy Spirit ◽

Second Vatican Council ◽

Ecumenical Dialogue ◽

Vatican Council ◽

Wide Range ◽

Ecological Implications ◽

The Future ◽

The Holy Spirit ◽

The Relationship ◽

The Church

After noting convergences regarding the Eucharist between the teaching of the Second Vatican Council and the views of the 1963 Faith and Order conference, this chapter surveys a wide range of bilateral and multilateral ecumenical agreed statements on the Eucharist achieved in recent decades. It finds broad progress in them regarding three specific aspects of the Eucharist, namely, the links between the Eucharist and the Church, the Eucharist and the Holy Spirit, and the Eucharist and the future (or eschatology), respectively. It identifies outstanding issues, especially regarding the Eucharist as sacrament and sacrifice, and suggests how the progress provides a new context for tackling those issues. The relationship between baptismal and eucharistic ecclesiologies is then considered, and also ways in which the Eucharist has been recognized in ecumenical dialogue as influencing the structure of the Church. Attention is finally given to ecological implications of the Eucharist.

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Modlitwa święceń biskupa (studium liturgiczno-teologiczne)

Ruch Biblijny i Liturgiczny ◽

10.21906/rbl.172 ◽

2010 ◽

Vol 63 (3) ◽

pp. 197

Author(s):

Jan Szczych

Keyword(s):

Holy Spirit ◽

Second Vatican Council ◽

Vatican Council ◽

God's People ◽

The Gift ◽

The Holy Spirit ◽

The Church

The bishop’s ordination prayer derives from Traditio Apostolica (3th century). This prayer had been re-instated to the latin liturgy of the Church after the Second Vatican Council. Its structure contains the anamnesis, the call, the part of the intercede and the enlogize. Detailed content’s analysis of the prex ordinationis episcopi allows deeply substantiate of the purpose and sense of the bishop’s mission in the Church. Only God calls up the chosen one to attend the bishop’s service. When the elect receives the gift of the Holy Spirit, the ordained bishop will comes about superior of the God’s people who are entrusting him and will actualize the topflight priesthood. The mainspring of the bishop’s ordination prayer had been inscribed to the trend of the Church’s Instruction, particularly expressed by the Vaticanum II. Contemporary successor of the Apostles guides the God’s sheep-fold and as the minister of the Christ’s mysteries fulfils the Christ’s work of redemption.

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The Church

The Oxford Handbook of Catholic Theology ◽

10.1093/oxfordhb/9780199566273.013.8 ◽

2015 ◽

pp. 197-213

Author(s):

Paul McPartlan

Keyword(s):

Holy Spirit ◽

Vatican Ii ◽

Second Vatican Council ◽

Vatican Council ◽

The Holy Spirit ◽

The Church

This essay begins by emphasizing that the Church is the gathering into one of the children of God, dispersed by sin. The idea of communion is thus vital for an understanding of the Church, and this communion is particularly a work of the Holy Spirit. The Second Vatican Council reflected intently on the nature of the Church, incorporating biblical and patristic emphases, in the light of subsequent scholastic discussions and with a constant concern to enhance the unity to which Christ calls all Christians. The essay then considers historically the development of ecclesiology though the Second Vatican Council. It ends by considering the shifts in ecclesiological teaching embraced by Vatican II.

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Paolo VI: la santitta come „dramma di amore”

Warszawskie Studia Teologiczne ◽

10.30439/wst.2019.4.1 ◽

2019 ◽

Vol 32 (4) ◽

pp. 8-29

Author(s):

Aldino Cazzago

Keyword(s):

Holy Spirit ◽

Second Vatican Council ◽

Vatican Council ◽

The Holy Spirit ◽

The Relationship ◽

The Church

The article presents the teaching of Pope Paul VI on holiness. It shows the context of this teaching, which was the findings of the Second Vatican Council. The article shows how the pope understood what holiness is, how he understood the relationship between holiness and love, the role of the Church and the action of the Holy Spirit.

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Gereja Persekutuan Umat Allah

Media (Jurnal Filsafat dan Teologi) ◽

10.53396/media.v1i1.6 ◽

2020 ◽

Vol 1 (1) ◽

pp. 49-64

Author(s):

Novry Dien

Keyword(s):

Middle Ages ◽

Catholic Church ◽

Active Role ◽

Historical Background ◽

Second Vatican Council ◽

People Of God ◽

Small Communities ◽

Vatican Council ◽

The Church

This essay deals with the idea of the church as the people of God according to Lumen Gentium, a Second Vatican Council’s document on the Catholic Church. The author tries to explore and understand the historical background of this idea and its development. This idea can be traced in the patristic time when the church was still limited to some small communities in which the leadership of the church was more charismatic. As the Church grew bigger and needed to be organized, the role of the hierarchy was clearly emphasized and enjoyed its almost absolute privilege during the Middle Ages. The Church restored its initial understanding in the Second Vatican Council which opened the windows for active role of the lay persons in the life of the church, working together with the hierarchy to present salvation to the world. This essay also tries to explore some problem regarding this idea which arose in ecclesiological discourse after the Second Vatican Council.

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Lectio Divina

The Oxford Handbook of Christian Monasticism ◽

10.1093/oxfordhb/9780199689736.013.8 ◽

2020 ◽

pp. 644-657

Author(s):

Gregory J. Polan

Keyword(s):

Twentieth Century ◽

Holy Spirit ◽

Lectio Divina ◽

Second Vatican Council ◽

Sacred Texts ◽

Vatican Council ◽

The Holy Spirit ◽

The One

The ancient monastic practice of lectio divina, the prayerful reading of sacred Scriptures, was revived in the twentieth century after the Second Vatican Council II (1962–1965). In this practice, the reader—monk or member of the laity—enters into conversation with God, the one who speaks to the reader in the sacred texts. The practice of lectio divina calls for an openness to the work of the Holy Spirit in guiding the reader to both prayer and deeds of compassion, mercy, and kindness. Thus the slow and careful reading of sacred texts calls for listening in a spirit of silence, obedience, and humility.

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“As by a New Pentecost”: Embodied Prayer in Catholic Charismatic Renewal Following Vatican II

Religions ◽

10.3390/rel12080591 ◽

2021 ◽

Vol 12 (8) ◽

pp. 591

Author(s):

Michelle Blohm

Keyword(s):

Holy Spirit ◽

Vatican Ii ◽

The United States ◽

Second Vatican Council ◽

John Xxiii ◽

Vatican Council ◽

Duquesne University ◽

The Holy Spirit ◽

Charismatic Renewal ◽

Catholic Charismatic Renewal

On 25 December 1961, John XXIII convoked the Second Vatican Council with his apostolic constitution Humanae salutis, praying that God would show again the wonders of the newborn Church in Jerusalem “as by a new Pentecost”. Not six years later, in 1967, a group of students at Duquesne University in the United States prayed while on retreat for an infusion of the Holy Spirit that they might also experience the power of Pentecost. They received what they reported to be the gifts of the Holy Spirit, and out of the spiritual experiences of that retreat arose what would become an international movement known as the Catholic Charismatic Renewal. This movement, influenced by Pentecostalism, would develop its own embodied praxis of prayer that seeks a renewed encounter with the power of the Holy Spirit made manifest at Pentecost. This article analyzes the embodied prayer language of the Renewal by drawing from Louis-Marie Chauvet’s distinction between language as mediation (or, symbol) and language as tool (or, sign). It will use Chauvet’s distinction as a hermeneutic to flesh out the relationship between post-Vatican II charismatic prayer practices and their intended purpose of participating in the encounter of Pentecost.

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