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).

scholarly journals Czwarty synod archidiecezji warszawskiej

2009 ◽  
Vol 52 (3-4) ◽  
pp. 23-49
Author(s):  
Janusz Gręźlikowski
Keyword(s):  
Canon Law ◽  
Religious Life ◽  
Moral Life ◽  
Second Vatican Council ◽  
Holy See ◽  
John Paul Ii ◽  
Vatican Council ◽  
The Many ◽  
Administrative Structures ◽  
The Church

The 4th Synod of the Warsaw Archdioceses was debating during the five-year period, between 19th March 1998 and 19th March 2003 when the Warsaw Church had been run by the primate of Poland, cardinal Joseph Glemp. He proposed, summoned and carried out the synod and promulgated its resolutions. The initiative of summoning the synod was connected with the need for overall renewal of the religious and moral life of the Warsaw archdiocese. The synod’s deliberations and its resolutions were to cause the betterment of the organization and functioning of administrative and pastoral apparatus in the archdiocese, to normalize the many issues concerning the church and religious life, as well as to improve the laity and clergy’s religious, social and moral level. To achieve, a wide representation of clergy, catholic laity and monks were engaged. The synodical resolutions with its jurisdictional and pastoral nature are signified by strong setting in the teachings of the Second Vatican Council, the Canon Law, the documents of the Holy See and John Paul II, as well as by the resolutions of the Second Polish Plenary Second and the instructions of the Conference of the Polish Episcopate. At the same time they refer to the tradition of the Warsaw archdiocese and remain fully opened for the “tomorrow” of the Church, evangelizing and pastoral objective. Furthermore they undertake, organize and regulate many difficult pastoral issues. Thus the synodical legislator contributed to the renewal, revival and activation of the church and administrative structures of the archdioceses, so they could serve to various pastoral, church and administrative assignments.

scholarly journals Catholic Church and the Italian public television. An enduring relation with an interlude: the Council

2015 ◽  
pp. 179-199
Author(s):  
Federico Ruozzi
Keyword(s):  
Mass Media ◽  
Catholic Church ◽  
Public Television ◽  
Second Vatican Council ◽  
Media Attention ◽  
Vatican Council ◽  
The Media ◽  
The Mass Media ◽  
The Church ◽  
The Catholic Church

The article presents the entanglement of the Catholic Church and the media by focusing on the case of the Second Vatican Council and the television broadcast of its events. The mass media attention of the council stimulated, according to the author, a double level: the media conveyed more information about the church event than it had ever done before, but at the same time, the mass media influenced the discussion of the council fathers. The article also analyzes, through the lens of the Council, the recent relationship between the Catholic Church and the Italian television.  

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.

Containment and Contagion

2017 ◽  
Author(s):  
Maya Mayblin
Keyword(s):  
Roman Catholic ◽  
Religious Practice ◽  
Historical Sources ◽  
Adam And Eve ◽  
Catholic Women ◽  
The Media ◽  
Male Sex ◽  
Ordination Of Women ◽  
The Many ◽  
The One

This chapter concerns the contradiction in modern Catholicism that women can be God-like but not priest-like. Drawing on research into the Roman Catholic Women Priest movement, it explores how this contradiction persists through the manipulation of metaphors of contagion and containment in relation to notions of sin and virtue. Just as the sins of the one couple (Adam and Eve) contaminate the many and for generations thereafter, the moral failures of any one individual, by analogy, can be applied metaphorically to all of humankind. Yet grace, too, can be contagious, spreading among persons (underlying certain Catholic models of religious practice). Problems arise when some people’s sins turn out to be more contagious than others. Through a mixture of ethnographic and historical sources, the discussion traces how sin and grace are differently containable or contagious according to gender. The infinite manipulability of this sin/grace complex helps to illuminate how opposition to the ordination of women remains institutionally entrenched even as male sex-abuser priests have come to dominate the media. The chapter concludes that Catholicism’s multiform problems with gender are reproduced via this politics of contagion and containment, and that radical repercussions are at stake in sin’s containment.

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.

scholarly journals PENSAMENTO DECOLONIAL, TEOLOGIAS PÓS-COLONIAIS E TEOLOGIA DA LIBERTAÇÃO

2016 ◽  
Vol 48 (3) ◽  
pp. 491 ◽  
Author(s):  
Paulo Agostinho Nogueira Baptista
Keyword(s):  
Liberation Theology ◽  
Latin American ◽  
Second Vatican Council ◽  
Catholic Action ◽  
Decolonial Theory ◽  
Prophetic Voice ◽  
Vatican Council ◽  
The One ◽  
The Relationship ◽  
The Church

RESUMO: A Teologia da Libertação – TdL nasceu num contexto de opressão, buscando ser voz profética e produzindo ação transformadora, como resposta à indignação ética diante da opressão de milhões de latino-americanos. A TdL, a partir da renovação presente na Ação Católica Especializada e seus militantes (1950-1960), alimentada pelo Concílio Vaticano II (1962-1965) e a corajosa mudança iniciada por Medellín (1968), enfrentou o desafio de ser uma teologia “fonte”, recuperando a memória dos pais da Igreja, colhendo os frutos da renovação conduzida pela Nouvelle Théologie (1935-1960), e deixando de ser uma teologia “reflexo” (VAZ). Ganhou o mundo, com os novos sujeitos e os desafios da diversidade. E o espírito que esteve sempre presente na TdL foi e continua a ser de uma teologia que luta contra toda forma de opressão, de colonialismo, inclusive da própria teologia, vigilante sobre a libertação dela própria, como alertava Juan Luis Segundo (1978). Refletida já há algumas décadas, está cada vez mais em pauta a teoria decolonial. O que ela significa, qual sua genealogia e suas ideias? E que visão crítica ela traz para a reflexão teológica? Emergem também hoje as Teologias pós-coloniais. Que críticas elas fazem à TdL? Este artigo, a partir de pesquisa bibliográfica, objetiva refletir sobre o pensamento decolonial, sobre esse pensamento e a TdL, as críticas da Teologia Pós-colonial à TdL, as reações, implicações e perspectivas teológicas dessas concepções para a teologia latino-americana.ABSTRACT: Liberation Theology – LT was born in a context of oppression, with the goal of being a prophetic voice and producing transformative actions, as a response to the ethical indignation caused by the oppression of millions of Latin Americans. The LT, from the renovation present in the Specialized Catholic Action and its members (1950-1960), fed by the Second Vatican Council (1962-1965) and the brave change initiated by Medellín (1968), faced the challenge of being a “source” theology, recovering the memory of the fathers of the Church, reaping the fruits of the renewal brought on by the Nouvelle Théologie (1935-1960), and ceasing to be a theology of “reflection” (VAZ). It gained the world, with new subjects and the challenges of diversity. And the spirit that has always been present in the LT was and always will be one of a theology that fights against all forms of oppression, of colonialism, including the one from theology itself, always watching its own liberation, as was warned by Juan Luis Segundo (1978). Having been thought of for a few decades already, the decolonial theory is currently more studied than ever. In this regard, the following questions arise: What does it mean? What their genealogies and ideas are about? What sort of criticism does it pose to theological reflection? Currently Postcolonial Theologies emerge. What criticism do they pose to Liberation Theology? From bibliographic research, this article aims to reflect on the decolonial thought, on the relationship between that thought and liberation theology, on the criticism of Postcolonial Theology to liberation theology, as well as the reactions, implications and theological perspectives of these concepts to the Latin American theology.

scholarly journals The First Decree of the Second Vatican Council on the Role of Church Media and Its Present Use in the Roman Catholic Church in Ukraine

2013 ◽  
pp. 287-291
Author(s):  
Pavlo Vyshkovskyy
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
The United States ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Vatican Council ◽  
The Media ◽  
The Church ◽  
New Phase

On December 5, 1963, at the end of the second session of the Second Vatican Council, a "Decree on means of public notice" was signed together with the Constitution on the Holy Liturgy. This was the first of the nine decrees issued by the Council, which expressed the views of the entire Ecumenical Church, which represented at the Council more than 2500 bishops, experts and theologians who participated in the General Assembly. Almost half of the Fathers of the Council were pastors of European dioceses. There were also 379 African bishops, 300 bishops from Asia and almost a thousand from the United States at the Council. All of them - the heirs of the College of the Apostles - saw humanity entering into a new phase of dialogue through the media, and wanted to answer the question of whether the Church could use them for their development and proclamation of the Gospel.

scholarly journals PENSAMENTO DECOLONIAL, TEOLOGIAS PÓS-COLONIAIS E TEOLOGIA DA LIBERTAÇÃO

2016 ◽  
Vol 48 (3) ◽  
pp. 491
Author(s):  
Paulo Agostinho Nogueira Baptista
Keyword(s):  
Liberation Theology ◽  
Latin American ◽  
Second Vatican Council ◽  
Catholic Action ◽  
Decolonial Theory ◽  
Prophetic Voice ◽  
Vatican Council ◽  
The One ◽  
The Relationship ◽  
The Church

RESUMO: A Teologia da Libertação – TdL nasceu num contexto de opressão, buscando ser voz profética e produzindo ação transformadora, como resposta à indignação ética diante da opressão de milhões de latino-americanos. A TdL, a partir da renovação presente na Ação Católica Especializada e seus militantes (1950-1960), alimentada pelo Concílio Vaticano II (1962-1965) e a corajosa mudança iniciada por Medellín (1968), enfrentou o desafio de ser uma teologia “fonte”, recuperando a memória dos pais da Igreja, colhendo os frutos da renovação conduzida pela Nouvelle Théologie (1935-1960), e deixando de ser uma teologia “reflexo” (VAZ). Ganhou o mundo, com os novos sujeitos e os desafios da diversidade. E o espírito que esteve sempre presente na TdL foi e continua a ser de uma teologia que luta contra toda forma de opressão, de colonialismo, inclusive da própria teologia, vigilante sobre a libertação dela própria, como alertava Juan Luis Segundo (1978). Refletida já há algumas décadas, está cada vez mais em pauta a teoria decolonial. O que ela significa, qual sua genealogia e suas ideias? E que visão crítica ela traz para a reflexão teológica? Emergem também hoje as Teologias pós-coloniais. Que críticas elas fazem à TdL? Este artigo, a partir de pesquisa bibliográfica, objetiva refletir sobre o pensamento decolonial, sobre esse pensamento e a TdL, as críticas da Teologia Pós-colonial à TdL, as reações, implicações e perspectivas teológicas dessas concepções para a teologia latino-americana.ABSTRACT: Liberation Theology – LT was born in a context of oppression, with the goal of being a prophetic voice and producing transformative actions, as a response to the ethical indignation caused by the oppression of millions of Latin Americans. The LT, from the renovation present in the Specialized Catholic Action and its members (1950-1960), fed by the Second Vatican Council (1962-1965) and the brave change initiated by Medellín (1968), faced the challenge of being a “source” theology, recovering the memory of the fathers of the Church, reaping the fruits of the renewal brought on by the Nouvelle Théologie (1935-1960), and ceasing to be a theology of “reflection” (VAZ). It gained the world, with new subjects and the challenges of diversity. And the spirit that has always been present in the LT was and always will be one of a theology that fights against all forms of oppression, of colonialism, including the one from theology itself, always watching its own liberation, as was warned by Juan Luis Segundo (1978). Having been thought of for a few decades already, the decolonial theory is currently more studied than ever. In this regard, the following questions arise: What does it mean? What their genealogies and ideas are about? What sort of criticism does it pose to theological reflection? Currently Postcolonial Theologies emerge. What criticism do they pose to Liberation Theology? From bibliographic research, this article aims to reflect on the decolonial thought, on the relationship between that thought and liberation theology, on the criticism of Postcolonial Theology to liberation theology, as well as the reactions, implications and theological perspectives of these concepts to the Latin American theology.

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 Ferula świętego papieża Pawła VI – innowacja i symbol tradycji

2020 ◽  
Vol 68 (4 Zeszyt specjalny) ◽  
pp. 73-80
Author(s):  
Irena Rolska
Keyword(s):  
Contemporary Art ◽  
Modern Art ◽  
Body Of Christ ◽  
Religious Art ◽  
Religious Authority ◽  
Medieval Art ◽  
Second Vatican Council ◽  
Vatican Council ◽  
History Of ◽  
The Church

Among the topics of the Second Vatican Council were issues related to art. Pope Paul VI wanted contemporary art to open up to a new post-Conciliar era in the history of the Church. Artistic events and the works of modern art themselves, under the patronage of the Pope, in conservative environments, provoked discussions on contemporary religious art, and even the lack of consent for artists to depart from accepted canons of art. Perhaps the greatest opposition of conservatives was caused by the papal ferula, a centuries-old sign of the pope’s religious authority given by God. Paul VI ordered a new ferule from the sculptor Lello Scorzelli. Paul’s VI ferule is an example of a work of modern art, but the symbolism contained in it refers to the old tradition. The arrangement of the tormented, elongated body of Christ refers to medieval doloristic crucifixions – painful crosses. Christ on the ferule was crucified on the Tree of Life, which symbolically gives food to life for Christians. The form of a bent, not straight cross beam was also taken from the period of medieval art. It was a symbolic break with the statement that the pope’s authority came from God. At the same time, he symbolically stated the pope’s obedience to the mystery of the cross and his apostolic mission. Ferule St. Pope Paul VI in his apostolic mission used Popes: John Paul I, and the longest St. John Paul II.

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