scholarly journals The Post-War Reconstruction of the Ecclesiastical Building in Italy

2020 ◽  
Vol 6 ◽  
pp. 50-67
Author(s):  
Michela Pirro

Although we consider the Second Vatican Council the final destination of a path of renewal for the history of contemporary sacred art, it is, however, necessary to focus on its preparatory phase during the years of post-war reconstruction.Though the first impulse to this process was given with the institution of the Pontifical Central Commission for Sacred Art (PCCSA), strongly desired by Pius XI, whose purpose was to maintain «a sense of Christian art», the key figure for the formation of the artists first, and then for the complex task of directing the reconstruction works of all the ecclesiastical buildings devastated by the fury of the war, was Msgr. Giovanni Costantini, third president of the PCCSA.This contribution aims to highlight, through a comparative reading of unpublished archival sources, relating to the Abruzzo region, and consolidated literature, what were the dictates of the PCCSA regarding interventions on existing buildings and how they influenced the results that arose during the first period of reconstruction (1945-56).

2017 ◽  
Vol 28 (1) ◽  
pp. 67-78 ◽  
Author(s):  
Colin Nettelbeck

Cardinal Aron Jean-Marie Lustiger died at the age of 80 in 2007. Archbishop of Paris from 1981 to 2005, he was a towering and controversial public figure, both within the Catholic church and in European society more broadly. Since his death, he has remained a subject of intense interest. This essay will analyse two films about him – the 2012 documentary Aron Jean-Marie Lustiger (Jean-Yves Fischbach) and the 2013 fiction film Le Métis de Dieu (Ilan Duran Cohen) – as prisms through which the thought, policies and achievements of Lustiger can be examined and assessed. Primarily a charismatic man of faith, Lustiger was also widely engaged with the history of his times. It will be argued that his personal trajectory, frequently through his own direct agency, offers insight into several crucial layers of the cultural and political history of France, including the Occupation years; the Jewish question; the post-war recovery and decolonisation processes; Franco-German reconciliation; the restructuring of the universities; the chaotic socio-political movements around 1968; the development of the European Union; and the complex transformations of church life since the Second Vatican Council with the concomitant shifts in the relations between church and state.


2001 ◽  
Vol 44 (3-4) ◽  
pp. 43-58
Author(s):  
Jan Dyduch

Synod of the Archdiocese of Lvov, inaugurated 16th January 1995, concluded 21st January 1997, became the brilliant event in the Archdiocese’s dramatic history of the last decades. The Synod assumed the renewal of the Church of Lvov and Luck on a basis of the teaching of the Second Vatican Council and the provisions of Canon Law. The renewal of the Church life requires the renewal of priestly ministry. The Synod of Lvov turns priests’ attention to their participation in the triple mission of the Church. They take part in the teaching mission when they preach the Gospel, teach catechism and evangelize by means of mass media. They fulfil their mission of sanctification when they administer sacraments and take care ofreligious practices and piety of the faithful. While guiding God’s people and performing manifold cure of souls, they carry out their pastoral mission.


2020 ◽  
Vol 2020(41) (3) ◽  
pp. 25-36
Author(s):  
Stanisław T. Zarzycki

This article synthetically deals with the relationship between theology and Christian spirituality. In the history of this relationship three periods are distinguished: 1. Original unity covering biblical times, patristics and medieval monastic theology; 2. Separation at the end of scholasticism (13th century), when theology, under the influence of philosophy, became too rationalistic, abstract and detached from life and as such persisted until the 20th century; 3. Reconciliation and gradual restoration and strengthening of unity and cooperation between theology and spirituality (theology of spirituality), starting from biblical and theological renewal before the Second Vatican Council until today. The full realization of this unity takes place in the lives of the Saints.


Traditio ◽  
1964 ◽  
Vol 20 ◽  
pp. 115-178 ◽  
Author(s):  
Stephan Kuttner ◽  
Antonio García Y García

Two years ago we briefly announced the discovery of a new document of great interest for the history of the Fourth Lateran Council. Written in Spring 1216 as a letter from Rome, presumably by a German, it was copied by a thirteenth-century scribe into a manuscript now at the Universitäts-bibliothek of Giessen, where it follows directly after the constitutiones of the council. With its detailed and vivid description of the three plenary sessions and of many events that took place in between, the anonymous report adds considerably to the information we possess from other sources. But although other portions of the Giessen codex have been known and used by many scholars ever since the eighteenth century, this text has been overlooked to the present day. It is a happy coincidence that we are able to present this eyewitness account of the greatest of the ecumenical councils of the Middle Ages while the Second Vatican Council is in session.


2011 ◽  
Vol 1 (1) ◽  
Author(s):  
Christian M. Rutishauser

From a historical point of view, the new understanding of the relationship between the Catholic Church and the Jewish people was the catalyst for the Second Vatican Council to elaborate a declaration on the non-Christian religions. This is not a mere accident. The Jewish-Christian relationship does, even from a systematic point of view, play a paradigmatic, critical and corrective function for a Christian theology of religions. It has a character sui generis, for Judaism constitutes the Other within Christian self-identity. The Jewish-Christian relationship helps to formulate the meaning of the particular in the discussion of the universal Christian claim of truth and salvation when facing other religions. Furthermore, it prevents a theology of religion from sliding into abstract, non-historical and purely speculative definitions. Normally, Christology and especially the theology of Incarnation guarantees it, but they have to be linked themselves back to the messianic idea of Judaism and the history of salvation where the Church itself recognizes the unrevoked covenant between God and Israel. Only a theology of religions that recognizes the lasting challenge of the Jewish faith for Christian identity will have overcome anti-Judaism at its roots.


Ikonotheka ◽  
2019 ◽  
Vol 28 ◽  
pp. 169-197
Author(s):  
Wojciech M. Głowacki

Despite the considerable influence he exerted on post-war church architecture in Poland, the designer Władysław Pieńkowski (1907–1991) is today an altogether forgotten figure. The current paper outlines his biography and his early oeuvre; this is because his experience in designing office blocks and industrial plants gained while working under the supervision of the most outstanding Polish architects of the mid-20th century, was to be of key importance to his later, independent designs for ecclesiastical buildings. The paper focuses on a particularly important work, one which in many ways constitutes a breakthrough in the architect’s career, namely the church of St. Michael the Archangel in the Mokotów district of Warsaw. This was the first entirely new church to be erected in the capital of Poland after the year 1945. Its construction depended on the dynamic changes in the balance of political forces. The church could be built owing to the support of the PAX Association circle, including the direct involvement of Bolesław Piasecki. In spite of their patronage, however, construction works were repeatedly halted and extended over several years, and the architectural design had to be reworked. The paper contains an analysis of three fundamental designs for the church, now held in the St. Michael the Archangel parish archive and in the architect’s records preserved by his heirs. The first design dates from the period of 1948/9–1951, the subsequent one from the year 1954, and the final one from 1956–1961. The evolution of the design moved from the initial continuation of forms typical of the pre-war Modernised Revivalism, through a peculiar reference to Socialist Realism, to rigorous Modernism. The church of St. Michael the Archangel became Pieńkowski’s testing ground; there, he tried out several solutions which he would consistently utilise in the subsequent years of his career, e.g. the large-scale application of prefabricated elements in both the construction and the decoration of the edifice. The construction of this church was concurrent with important events of a political (the Thaw) and religious nature (the Second Vatican Council). Tracing the history of the design for the Warsaw church and clarifying its connections with contemporaneous church architecture in Poland and in Western Europe made it possible to present the key problems faced by the Polish designers of ecclesiastical architecture in the first decades of the People’s Republic of Poland.


2010 ◽  
Vol 79 (2) ◽  
pp. 359-409
Author(s):  
Gavin Brown

Today, most Catholics attending Mass come forward to receive communion as a matter of course. But this fact actually belies a very long history of low communion frequency and an institution's often losing struggle to have Catholics regularly receive the body of Christ. Already by the end of the fourth century, communion frequency in the Church, both East and West, had declined rapidly. Thereafter, outside small circles of especially devout communicants, communion at Mass remained for most Catholics an infrequent act. Yet during the mid-twentieth century, in the space of just a few decades, this situation showed signs of quite dramatic reversal. In the nineteenth century in Australia, average communion frequency among most practising Catholics was relatively nominal—perhaps three or four times a year was typical. On the eve of the Second Vatican Council, however, most Catholics in Australia were partaking of communion fortnightly and even weekly. Why this shift? What happened in the course of a generation which turned around a situation spanning many centuries in the Church's tradition of eucharistic worship?


Author(s):  
Danielle Nussberger

This chapter charts the history of Catholicism’s feminist theology. It begins with an overview of contexts that contributed to the development of Catholic feminist theology, with particular emphasis on the role of the Second Vatican Council (1963–1965) in the surge of feminist theological dialogue that began in the Catholic Church in the 1960s and 1970s. It then considers various feminist theories that differed in their strategies for overcoming injustice against women, especially the first-, second-, and third-wave feminisms. It also examines Catholic feminist theology’s viewpoints on the methodological concerns of hermeneutics, language, and praxis, along with its interpretation of Scripture and Christian history, what language we should be using to name and call upon the God in whom we believe, Jesus’ redemption of humanity from sin; Mary and the saints; Trinity; and creation.


2013 ◽  
pp. 239-261
Author(s):  
Anatolii M. Kolodnyi

As for me, the very objective history of relations between Ukraine and the Vatican, the attitude of the Apostolic Capital to the fate of the Ukrainian people has not yet been written. In those writings I read (even in this collection), it is presented mainly with diametrically opposite estimates. And this is because this story itself as a process is not one-dimensional, it is highly controversial, and its researchers often adhere to different appraisal approaches to its illumination. The fact is that Catholicism was not directly connected with the fate of Ukrainians, but mainly indirectly, through the Polish factor. The latter, as we know, was hostile to the Ukrainian ethnic group.


2020 ◽  
Vol 33 (2) ◽  
pp. 118-130
Author(s):  
Sebastian Zygmunt

Over the centuries, exercising authority in the Catholic Church had been generating many doubts and problems. The extreme understanding the Pope’s role as an absolute monarch who independently decides about all dimensions of the Church has supplanted with time the known from the Apostle’s time communal management of the Mystical body of Christ. Just the Second Vatican Council and the last few popes noticed this particular problem. And one of the given solutions was the necessity of the return to the former way of exercising power by the college of bishops united around the Saint Peter’s Successor. Synods whose provisions would be presented to the Bishop of Rome for possible corrections and acceptance could again become a tool of power. By the analysis of the patrology research results, the history of the Catholic Church and dogmatic theology as well as sources and the subject literature it was possible to answer the question what synodality is in general, where does it draw its foundations and what is its role in building of the Kingdom of God. It was also possible to outline the perspective of the further Church development in an increasingly globalised world. The reflection on the historical formation of a proper understanding of collegiality and primacy proved helpful in understanding the goals behind the ”decentralization” of power in the Church postulated today by Pope Francis.


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