On the Collegiality of the Episcopate in the Light of the Theology of the Second Vatican Council

2021 ◽  
Vol 66 (1) ◽  
pp. 92-105
Author(s):  
János Vik
Keyword(s):  
Local Church ◽  
Fifth Century ◽  
Local Churches ◽  
Second Vatican Council ◽  
The West ◽  
Vatican Council ◽  
Strongly Connected ◽  
New Form ◽  
The Many ◽  
The Individual

"The collegiality of the episcopate was a particular concern of the Second Vatican Council. Consequently, ordination always integrates the individual bishop into the college of bishops, so that the episcopal authority conferred on him personally can only be exercised as a member of this college. Through the exercise of the collegiality of the bishops, the synodality of the churches is also expressed. In this context, it can be stated that for centuries the universal Church understood itself as a community of the many local churches of equal theological rank, which were in communion with one another. In the first three centuries, the primacy of Rome in the communion was much more strongly connected with the entire Roman community and not with a person or an office. In the West, a new form of ecclesiastical self-understanding and self-realization established itself in the fifth century, in which the bishop of Rome with his office increasingly detached himself from his own church. This ultimately led to the development of a centralised papal church, which was predominant in the second millennium. Since the Second Vatican Council, the Pope has once again been seen primarily as the bishop of a local church, and only from there as the bearer of primacy, and therefore he remains visibly and concretely inserted into the collegiality of the bishops in the service of the synodality of the churches."

scholarly journals Praktykowanie postu w świetle historiografii kościelnej IV-V wieku

Vox Patrum ◽  
2013 ◽  
Vol 59 ◽  
pp. 359-378
Author(s):  
Sławomir Bralewski
Keyword(s):  
Distinctive Feature ◽  
Local Church ◽  
Fourth Century ◽  
Fifth Century ◽  
The West ◽  
Fasting Period ◽  
The Individual ◽  
The Church ◽  
Unanimous Agreement

The ecclesiastical histories of the fourth and the fifth centuries confirm the fasting as a practice popularly observed by the Christians of that time. From the account of the historians one can conclude that fasting combined with prayer was a distinctive feature of Christian piety. From the fourth century the principal prac­tice of abstention from food included the concept of a forty-day fasting period before Easter, i.e. Lent, and additionally the fast practiced two days every week throughout the year, namely each Wednesday and Friday, while the scheme is con­sidered to have its roots in the regulations promoted by the Church authorities of the period. Nonetheless, by the middle of the fifth century the individual churches of the West and the East had not arrived at an unanimous agreement on the length of Lent neither on its form. Moreover, the practice of fasting was also introduced as obligatory for the catechumens before baptism and for the local church com­munities they represented. Additionally, fasting was a must for those repenting their sins. First and foremost, however, a very strict practice of food abstention was observed by the monks of the period.

scholarly journals Sebuah Studi Tentang Dialog Interreligius

2010 ◽  
Vol 9 (2) ◽  
pp. 249-282
Author(s):  
Armada Riyanto
Keyword(s):  
Daily Life ◽  
Interreligious Dialogue ◽  
Local Churches ◽  
Second Vatican Council ◽  
Even Start ◽  
Executive Summary ◽  
John Paul Ii ◽  
Vatican Council ◽  
The Many

Abstract: “The truth is that interreligious contacts, together with ecu- menical dialogue, now seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed” (John Paul II, Rome, November 13, 1992). By “obliga- tory path” the late John Paul II means that interreligious dialogue is one of the urgent ways for Christians as well as people of other faiths to cultivate a theological sense of togetherness. I have recently published such a topic in Dialog Interreligius: Historisitas, Tesis, Pergumulan, Wajah (Yogyakarta: Kanisius, 2010). The book depicts a lengthly attempt to study interreligious dialogue from several perspectives. I would call such per- spectives “history, thesis, discourse, and face.” This article is a sort of executive summary of the research that indicates the methodology and face of the pastoral activities of a particular Church, Indonesia. Study of interreligious dialogue should include or even start from the existential experience of the very protagonists, i. e. local Churches that live their daily life with people of other faiths.   Keywords: Dialog interreligius (Inter-religous dialogue), perspektif (persepctive), Konsili Vatikan II (Second Vatican Council), historisitas (his- toricity), tesis (thesis), wajah dialogal (dialogical picture), pastoral (pastoral).

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 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).

Dominus Iesus and Asian Theologies

Horizons ◽  
2002 ◽  
Vol 29 (2) ◽  
pp. 277-289
Author(s):  
Edmund Chia
Keyword(s):  
Mass Media ◽  
Catholic Church ◽  
Church History ◽  
Second Vatican Council ◽  
The West ◽  
Present Essay ◽  
Vatican Council ◽  
The Mass Media ◽  
The Catholic Church

ABSTRACTThe document Dominus Iesus, issued by the Congregation for the Doctrine of the Faith on September 5, 2000, was perhaps the most talked-about document in recent church history, both within and without the Catholic Church. Some of the reactions to it, which came from all quarters, were profound, and provided both a field day for the mass media and much data for theological reflections. Significantly missing from theological journals in the West, however, is the response of the Asian church and its implications for Asian theologies. This is a serious omission since Dominus Iesus, seems to have been written because of and for the Asian church in general and its theologians in particular. The present essay, therefore, looks at this Asian factor, especially in the context of the renewal inaugurated by the Second Vatican Council.

Mary and Mariology

2016 ◽  
Author(s):  
Dorian Llywelyn
Keyword(s):  
Liberal Arts ◽  
Eastern Mediterranean ◽  
Second Vatican Council ◽  
The West ◽  
Christian Doctrine ◽  
Marian Devotion ◽  
Vatican Council ◽  
The World ◽  
Global North ◽  
Almost All

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.

scholarly journals The development of the theology of primacy after the second Vatican council (1962-1965)

2016 ◽  
pp. 831-844
Author(s):  
Nebojsa Malesevic
Keyword(s):  
Special Reference ◽  
Local Church ◽  
Roman Catholic ◽  
Second Vatican Council ◽  
Vatican Council ◽  
Ecumenical Council ◽  
Joseph Ratzinger

The primary purpose of this paper is to present the post-council theology in terms of theology of primacy of the most important theologians and in the most important documents in the period after the Second Vatican Council. Based in its documents, the Council made a huge turn in the Roman Catholic ecclesiology. However, although the Ecumenical Council did not give any final solutions, documents about the most important issues remain open for further reflection and contemplative upgrading. The Council only laid the foundations on which such an undertaking could begin. The paper focuses on theology of primacy that evolved from the Council?s documents during the period after the Second Council. The focus will be on subjects that had an impact not only on the Roman Catholic, but in particular on the Orthodox and other churches as well. The author of the paper will say more about the infallibility of the Pope, the primacy of the Roman bishop, about the relation of the Pope with other bishops, and about the relation of local and universal Church in the light of the post-council theology. Particular attention will be paid to the New catechism, a statement of the Congregation for the Doctrine of the Faith Mysterium Ecclesiae, and the dispute between cardinals Joseph Ratzinger and Walter Kasper about the relation between the universal and local Church, with special reference to the letter from the Congregation for the Doctrine of the Faith Communionis Notia, written by Cardinal Ratzinger.

scholarly journals Evolution of Catholic Marriage Morality in the Twentieth Century from a Baby-Making Contract to a Love-Making Covenant Part I: Code of Cannon Law to Vatican II

2020 ◽  
Author(s):  
Edward Collins Vacek S.J.
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Canon Law ◽  
Sexual Ethics ◽  
Second Vatican Council ◽  
The West ◽  
Christian Churches ◽  
Vatican Council ◽  
Marital Love ◽  
Church Teaching

Sexual ethics in the West has been evolving, in practice and in theory, over the last century. The official Catholic Church teaching was challenged by many Christian churches and by the changing culture of the West. The Vatican insisted that no change could be made in its timeless truths. Nevertheless, each challenge required ever more sophisticated and convoluted arguments. The impetus for change came through the Western shift from seeing sexual activity as a procreative act toward viewing it as a way for husbands and wives (and gradually also any consenting adult) to express and deepen love. The Second Vatican Council accepted this new view, but subsequently the official teaching became more strict, insisting that both procreation and marital love-making must be present. The teaching of Pope Paul VI prohibiting contraception was the proverbial straw that broke the camel’s back for many Catholics. They abandoned the official teaching, recognizing that it was the new personalist view itself that complicated the meaning of marriage. Subsequently, the Canon Law tried reestablish the validity of loveless sex in marriage–the dominant view through the centuries. That move was rejected.

scholarly journals DESOCIDENTALIZAR O CRISTIANISMO

2014 ◽  
Vol 40 (110) ◽  
pp. 9
Author(s):  
Víctor Codina
Keyword(s):  
Latin American ◽  
Western Culture ◽  
Image Of God ◽  
Local Churches ◽  
Second Vatican Council ◽  
Negative Effects ◽  
Christian Life ◽  
Vatican Council ◽  
Different Cultures ◽  
The Church

Em toda a Igreja surgem vozes pedindo que o cristianismo não continue a identificar-se com a cultura ocidental, mas se abra às diferentes culturas e nelas se inculture, dando continuidade ao dinamismo missionário da Igreja primitiva que o Vaticano II retomou. A ocidentalização do cristianismo, embora tenha produzido frutos positivos, também produziu uma série de efeitos negativos na vivência e expressão da fé cristã, que é necessário corrigir: intelectualismo racionalista, dualismo, imagem de Deus mais ligada ao poder que ao amor e compaixão. Temse a impressão que Atenas predomina sobre Jerusalém. Algumas crises em diversos setores da Igreja podem ser debitadas a esta identificação da fé com a cultura ocidental. Tanto a existência da Igreja cristã Oriental quanto a da Igreja Latino americana mostram que a desocidentalização e a inculturação não são impossíveis. As diferentes configurações das Igrejas locais não podem ser consideradas suspeitas, mas uma exigência da catolicidade da Igreja universal.ABSTRACT: From the entire Church several voices are demanding that Christianity does not continue to identify itself with Western culture, but it welcomes different cultures and incultures in them, moving forth the primitive church’s missionary dynamism that the Second Vatican council has reestablished. Despite some positive fruits, Christianity’s Westernizing has produced several negative effects in Christian life and faith expression which are necessary to correct: rationalist intellectualism, dualism, an image of God more connected to power than to love and compassion. It seems that Athens triumphs over Jerusalem. Some crises in several dimensions of the church are results of the identification faith-Western culture. Both the existence of the Eastern and Latin American Church shows that the de-westernizing and inculturation is not impossible. Different configurations of local churches cannot be considered with suspicion, but they are a fair demand of the church’s universal catholicity.

scholarly journals EKLESIOLOGI KEMURIDAN DALAM KAJIAN TEKS GAUDIUM ET SPES ART. 1

2019 ◽  
Vol 19 (2) ◽  
pp. 77-90
Author(s):  
Petrus Canisius Edi Laksito
Keyword(s):  
Local Church ◽  
Modern World ◽  
Disciples Of Christ ◽  
Second Vatican Council ◽  
Basic Direction ◽  
Gaudium Et Spes ◽  
The People ◽  
Vatican Council ◽  
The World ◽  
The Church

The First Pastoral Consultation of the Diocese of Surabaya held on November 26th-28th 2009 proposed The Basic Direction of the Diocese of Surabaya 2010-2019, which is stating the desire of the Church of the Diocese of Surabaya to be“a communion of Christ’s disciples, which is more and more maturing in faith, convivial, full of service and missionary”. The Second Pastoral Consultation held on October 18th-20th 2019, keeping this purpose statement for the next 10 years inThe Basic Direction of the Diocese of Surabaya 2020-2030, thus confirms the significancy of an “Ecclesiology of Discipleship” for the formation of the people of the Diocese. This paper wants to propose a study regarding this ecclesiology based on the document of the Second Vatican Council, i.e. The Pastoral Constitution Gaudium et Spes, art. 1. Being a Pastoral Constitution on the Church in the modern world, Gaudium et Spes, opened with a statement regarding the unity of the followers of Christ and the men of this age, would be fundamentally authoritative and enlightening for reflecting the vocation of the local Church of Surabaya as “a communion of the disciples of Christ” to become aware of her mission for the world (ad extradimension), while she is, as a communion of the faith (ad intra dimension), journeyingtowards eternal unity with the God

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