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.

The Two Bodies of Christ: Communion Frequency and Ecclesiastical Discourse in Pre–Vatican II Australian Catholicism

2010 ◽  
Vol 79 (2) ◽  
pp. 359-409
Author(s):  
Gavin Brown
Keyword(s):  
Vatican Ii ◽  
Fourth Century ◽  
The Body ◽  
Body Of Christ ◽  
Second Vatican Council ◽  
Vatican Council ◽  
History Of ◽  
To Receive ◽  
The Church ◽  
Two Bodies

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?

scholarly journals Synodality as a return to the origins of Christianity and the way of building the God’s Kingdom

2020 ◽  
Vol 33 (2) ◽  
pp. 118-130
Author(s):  
Sebastian Zygmunt
Keyword(s):  
Catholic Church ◽  
Body Of Christ ◽  
Second Vatican Council ◽  
Church Development ◽  
Proper Understanding ◽  
Vatican Council ◽  
History Of ◽  
The Given ◽  
The Church ◽  
The Catholic Church

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.

scholarly journals Posługa kapłanów w postanowieniach duszpasterskiego Synodu Archidiecezji Lwowskiej i Diecezji Łuckiej 1995-1997

2001 ◽  
Vol 44 (3-4) ◽  
pp. 43-58
Author(s):  
Jan Dyduch
Keyword(s):  
Mass Media ◽  
Canon Law ◽  
Second Vatican Council ◽  
Vatican Council ◽  
Church Life ◽  
God's People ◽  
History Of ◽  
Priestly Ministry ◽  
The Church

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.

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).

Engaging the Neo-Thomist Revival: Considerations and Consequences for Theology and the Church

Horizons ◽  
2015 ◽  
Vol 42 (2) ◽  
pp. 262-294
Author(s):  
Daniel Rober
Keyword(s):  
Careful Attention ◽  
Methodological Pluralism ◽  
Second Vatican Council ◽  
Church Hierarchy ◽  
Vatican Council ◽  
Theological School ◽  
History Of ◽  
Late Nineteenth ◽  
The Church ◽  
Catholic Theological

Neo-Thomism, the reading of Thomas Aquinas that became the dominant Catholic theological school in the late nineteenth and early twentieth centuries, was eclipsed during the Second Vatican Council but has recently seen a resurgence on the American scene, in terms of both publications and influence among the church hierarchy. This article explores that resurgence in terms of the history of neo-Thomism, the important texts that have come out of this new movement, and signs of its influence on the bishops. In so doing, it critiques the movement for failing to learn the lessons of its fall from favor—in particular, that it has relied on claims to orthodoxy based on authority rather than the power of its own arguments. This article thus argues that theologians should pay careful attention to this movement both to reassert the validity and importance of more contemporary theological methods and to encourage neo-Thomists themselves to develop a greater appreciation of methodological pluralism and reliance on the strength of arguments.

scholarly journals The creative contribution of John Paul II to the development of the cathedral paradigm of adjornamento

2013 ◽  
pp. 279-286
Author(s):  
Daryna Marcinovska
Keyword(s):  
Catholic Church ◽  
Second Vatican Council ◽  
John Paul Ii ◽  
Vatican Council ◽  
Creative Contribution ◽  
History Of ◽  
The Church ◽  
Important Shift ◽  
First Session ◽  
The Catholic Church

The history of the Second Vatican Council (1962-1965) and the theological and archpastoral activities of Karol Wojtyla are inextricably linked, because it was with the participation in the Cathedral of the life of the bishop that a new stage began - he became one of the leaders of the movement for the renewal of the Catholic Church. In 1962-1963, Bishop Karol Wojtyla participated in the work of the 1 st and 2 nd sessions of the Second Vatican Council. It was at this time in Rome that he met with Cardinal Franz König, one of the most influential and intellectual figures in the church in Europe. This was the beginning of an extremely important shift in the career of Bishop C. Wojtyla1. In October 1962, he participates in the work of the first session of the Second Vatican Council as one of his youngest and most active members1 2. Next year, at the closing of the second session, he is appointed archbishop, Metropolitan Krakowski.

The History of the Modern Liturgical Movement

2015 ◽  
Author(s):  
Keith F. Pecklers
Keyword(s):  
20Th Century ◽  
Church Of England ◽  
Roman Catholic ◽  
Church Reform ◽  
Second Vatican Council ◽  
Liturgical Movement ◽  
Christian Mission ◽  
Vatican Council ◽  
History Of ◽  
The Church

The 20th-century liturgical movement grew in tandem with the biblical, ecumenical, ecclesiological, and patristic movements, all part of a wider movement of resourcement—a return to biblical and patristic sources. Indeed, the success of the liturgical movement in the 20th century, ultimately ratified in the liturgical reforms of the Second Vatican Council (1962–1965), can be seen precisely in its collaboration with those other ecclesial movements for church reform. Especially important was the ecumenical liturgical cooperation that grew across denominational lines as the movement took shape in different churches. Belgian Benedictine Lambert Beauduin (d. 1960) of Mont César is considered the founder of the Roman Catholic liturgical movement; during a national Catholic labor conference, held in Malines in September 1909, he delivered a conference on the liturgy as the “true prayer of the Church.” Taking his cue from Pope Pius X’s 1903 motu proprio “Tra le sollecitudini,” in which he spoke of the liturgy as “the true and indispensible source” for the Christian life, Beauduin argued that liturgy was foundational for Christian mission and social outreach. This message was consistent with the parish communion movement within the Church of England at the dawn of the 20th century and, indeed, in what the founder of the liturgical movement within the Church of England, A. Gabriel Hebert, S. S. M., wrote in his classic 1935 text Liturgy and Society. In Germany, the movement centered on the Benedictine monastery of Maria Laach and was more scientific in scope. Soon the movement took hold in Austria, France, and the rest of Europe, as well as in the Americas, in Anglican, Lutheran, and Roman Catholic churches in particular. It is precisely because of this common return to the sources that the 20th-century liturgical movement can only be understood in its wider ecumenical context.

scholarly journals Konsili Vatikan II Ortodoks atau Anti-Kristus? Ulasan tentang Kritik Kalangan Konservatif terhadap Konsili Vatikan II

2020 ◽  
Vol 19 (2) ◽  
pp. 157
Author(s):  
Georg Ludwig Kirchberger
Keyword(s):  
Jesus Christ ◽  
Religious Freedom ◽  
Second Vatican Council ◽  
Basic Direction ◽  
Conservative Group ◽  
The People ◽  
Vatican Council ◽  
Dignitatis Humanae ◽  
History Of ◽  
The Church

<p><strong><em></em></strong><em>This article is based on a video by a conservative group in Indonesia that describes the position of Archbishop Vigano and has been circulating in Indonesia recently. The video argues that the Second Vatican Council left the true Church of Jesus Christ and created the Antichrist Church. In particular, they reject the teachings set forth in the Nostra Aetate decree regarding the truths contained in non-Christian religions and also the position regarding religious freedom as taught in the Dignitatis Humanae declaration. Because they do not agree with the basic direction of the teachings of the Second Vatican Council, they also demand that all council documents be canceled. This article responds to this conservative position by asserting and showing that the Church of Jesus Christ is not always the same, but Jesus brought a spirit into the world and the people who live according to that spirit must always seek new institutional forms in accordance with the development of society. It is according to this basic view that the conservative position is corrected by showing some of the historical facts and developments of theology throughout the history of the Church.</em></p><p><em> </em></p><p><strong><em>Keywords</em></strong><em>: Archbishop Vigano; Second Vatican Council; Nostra Aetate; freedom of religion; Church of Jesus Christ</em></p>

scholarly journals O leigo no Vaticano II. Sujeito cristão na sociedade e na Igreja

2018 ◽  
Vol 73 (291) ◽  
pp. 559-574
Author(s):  
João Décio Passos
Keyword(s):  
Vatican Ii ◽  
The Body ◽  
Single Subject ◽  
Body Of Christ ◽  
Second Vatican Council ◽  
Vatican Council ◽  
The Church

A presente reflexão interpreta a noção de leigo oferecida pelo Concilio Vaticano II a partir do conceito moderno de sujeito: individuo consciente, autônomo e ativo. O leigo é visto pelo Concilio como sujeito coletivo e individual que tem sua dignidade e ação derivadas da condição de batizado: membro do Corpo de Cristo. é dessa condição que advém sua missão dentro e fora da Igreja, seus direitos e deveres como membro da Igreja e, no coletivo, como segmento eclesial organizado.Abstract: The present reflection interprets the notion of laity offered by Second Vatican council, from the modern concepts of subject: self-conscious individual, autonomous and active. The laity is seen by the council as a collective and single subject, that has his dignity and his actions are derived from the condition of the baptized: member of the body of Christ. It is by this condition comes his mission inside and outside of the church, his rights and duties as member of the Church and, in the collective, as an organized segment.Keywords: Council Vatican II. Sugject. Layman. Mission.

scholarly journals Bolehkah Gereja-Gereja Kristen Tetap Terpisah?

2016 ◽  
Vol 15 (2) ◽  
pp. 190
Author(s):  
George Ludwig Kirchberger
Keyword(s):  
Karl Rahner ◽  
Body Of Christ ◽  
Second Vatican Council ◽  
Christian Churches ◽  
Vatican Council ◽  
Church Unity ◽  
The One ◽  
The Right ◽  
Clear Statement ◽  
The Church

The author starts from the clear statement of the Second Vatican Council,“that the Church is a single flock, there are not many Churches. God established a single Church by sending His Son and the Spirit”. Today, the “separated” Churches”, are in real communion, although the communion is not yet complete. Through baptism all Christians, in each of the Christian Chruches, are members of the one Body of Christ. This is a strong bond and has to be taken as more resilient than any differences that may diminish unity. Therefore we must ask: what must be regarded as a difference that is significant enough to grant one the right to deem one’s Church as still separated? This article outlines the eight theses of Heinrich Fries and Karl Rahner where they show, with detalied argumentation, that today the Christian Churches can come together in communion. The article draws to the conclusion that the Christian Church has a moral obligation to live in a communion that is already possible, and has no right to state that the Churches can remain separated from each other. <b>Keywords:</b> Reformation, church unity, separated church ------------------------------------------------------------------------------------------------------------------------- Penulis artikel ini bertolak dari penegasan Konsili Vatikan II “bahwa Gereja itu merupakan satu kawanan, tidak ada Gereja-gereja Allah dalam bentuk jamak, Allah hanya mendirikan satu Gereja melalui perutusan Putra dan Roh-Nya”. Semua Gereja yang sekarang ini masih “terpisah”, berada dalam suatu persekutuan yang sungguh riil, meskipun tidak sepenuhnya. Melalui sakramen baptis semua orang Kristen dari semua Gereja Kristen menjadi anggota pada satu tubuh Kristus. Inilah suatu ikatan yang sangat kuat dan pada dasarnya mesti dianggap lebih utama dari pelbagai perbedaan yang mengurangi persekutuan itu. Oleh karena itu mesti ditanya, apa yang bisa dianggap sebagai perbedaan yang cukup besar untuk memberikan hak, untuk tetap menyatakan diri sebagai Gereja terpisah. Sebagian besar artikel ini merupakan perkenalan terhadap delapan tesis dari Heinrich Fries dan Karl Rahner, di mana mereka memperlihatkan secara teliti dan argumentatif tesis bahwa sudah saatnya Gereja-gereja Kristen bersatu. Artikel ini menyimpulkan bahwa Gereja Kristen mempunyai kewajiban moral untuk hidup dalam persekutuan yang sudah mungkin itu dan tidak lagi mempunyai hak untuk menyatakan diri sebagai Gereja yang terpisah satu sama lain. <b>Kata-kata kunci:</b> Reformasi; Kesatuan Gereja; Gereja terpecah

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