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

Karl Rahner and Pope Francis on Papal Ministry

Ecclesiology ◽  
2017 ◽  
Vol 13 (1) ◽  
pp. 55-82
Author(s):  
Nikolaus Knoepffler ◽  
Martin O’Malley
Keyword(s):  
Karl Rahner ◽  
Second Vatican Council ◽  
Pope Francis ◽  
Christian Churches ◽  
Vatican Council ◽  
Sensus Fidelium ◽  
Subsidiarity Principle ◽  
Administrative Model ◽  
Papal Authority ◽  
The Church

Karl Rahner’s ecclesial theology remains relevant for ecumenical work and specifically for the ecumenically thorny questions about papal authority and the infallibility doctrine. Rahner’s approach offers insight for unifying Christian churches in three ways: 1. prioritizing the papal office’s unifying role; 2. interpreting the doctrine of infallibility within an incarnate ecclesiology; and 3. contextualizing papal authority within a theology of communion and a subsidiarity administrative model. With this approach, infallibility is framed as a matter of doctrine and order, but a doctrine and order rooted in and reflecting the ‘sensus fidelium’. The pope is the ‘concrete guarantor of the unity of the church in truth and love’ 1 and not an absolute monarch. Rahner’s call for ecumenical reforms serves the mission of the whole church – the sacrament of the incarnate God – on the personal, parish, diocese, regional, and universal levels. Many monarchical symbols of the papacy have been retired in recent years with the papacy of Francis, marking a moment ripe for Rahner’s approach. The article concludes with a reflection upon how Francis’ ministry reveals a commitment to communion theology of the Second Vatican Council and the subsidiarity principle that embodies Rahner’s epistemological tolerance.

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).

Salvadoran Martyrs: A Love That Does Justice

Horizons ◽  
2001 ◽  
Vol 28 (1) ◽  
pp. 7-29 ◽  
Author(s):  
Thomas L. Schubeck
Keyword(s):  
Catholic Church ◽  
Central American ◽  
Karl Rahner ◽  
Second Vatican Council ◽  
Pope John Paul Ii ◽  
Bearing Witness ◽  
American University ◽  
Vatican Council ◽  
The New Testament ◽  
The Church

ABSTRACTWho are today's martyrs? Many Salvadorans call Archbishop Romero and the Jesuits and the two women killed at Central American University martyrs. Should they be numbered among the martyrs of the church? The author contends that it would be fitting for the Catholic Church to do so, based on the contemporary church teaching on martyrdom. Tracing the origin and development of the notion of Christian martyrdom from the New Testament to the present day, the author shows how Thomas Aquinas, the Second Vatican Council, Karl Rahner, and Pope John Paul II have contributed to the enlargement of the concept of the Christian martyr that fittingly describes the Salvadoran witnesses. Moved by love of God and neighbor, the martyr courageously endures death for bearing witness to the Christian faith that includes speaking the truth and doing justice.

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.

La dichiarazione Dignitatis Humanae: Rottura o Riforma e Rinnovamento nella continuità dell’unico soggetto Chiesa?

2019 ◽  
Vol 48 (2) ◽  
pp. 377-395
Author(s):  
Agostino Marchetto
Keyword(s):  
Religious Freedom ◽  
Human Person ◽  
Essential Elements ◽  
Historical Background ◽  
The Public ◽  
Vatican Council ◽  
The Difference ◽  
The One ◽  
The Right ◽  
The Church

The contribution starts with a status quaestionis which concerns its title about the hermeneutics of Vatican ii, well based in historical background. The roots are grounded in the difference between “event” and “occurrence” – in italian “evento” e “avvenimento”. This is linked with the change in the perspective of historiography realized in the first part of the last century. The vision of continuity (see “Annales”) was put aside, introducing the one of “events”, which are linked with “ruptures” and not continuity in the course of history. With this frame we can understand that in the one of the Church there must be consideration for the hermeneutics expressed finally in the formula of the title closed by a question mark, that is: D.H.: rupture or reform and renewal in the continuity of the unique subject the Church? The answer is: no rupture in discontinuity but reform and renewal. The initial input of the contribution are the speeches of Pope Francis in the U.S.A. and U.N., an answer to the actual Sitz im Leben as far as religious freedom in nowadays society, 50 years after D.H., in a moment in which more attention is given to the texts of Vatican ii, concretely avoiding to consider “the Council of the Press” (Pope Benedict) instead of the one “of the conciliar Fathers” (= participants). The procedure of the author is certainly inspired by the volume Vatican ii. La liberté religieuse, ed. by J. Hamer and Y. Congar. The first point of attention therefore in the analysis is “homogeneous evolution of the pontifical doctrine on the matter”. It is a fundamental vision which allows even a dogmatic evolution, if it is homogeneous. In fact, the Declaration represented a development of the doctrine, a step forward in the progress of civilization, a progress in the catholic doctrine but in the line of no contradiction. And at this point the thoughts of the two fundamental pillars allowing this step forward are presented; they are J. Courtney Murray and P. Pavan. Very important is the Courtney’s statement in this regard, the following: “The doctrine of D.H. is in plenitude traditional, but it is also new, in the sense that tradition is always a developing and progressive tradition”. The author presents later on some essential elements of the right to religious freedom, with the most important and solemn affirmation in the text (N. 2): This Vatican Council declares that the human person has the right to religious freedom. It is truly an historical affirmation in the life of the Church and also for the human family. It follows the study of the relation between religious freedom and the public powers and the illustration of the education to exercise freedom under the light of the Revelation. In the final part of the essay the author analyses…some consequences of D.H. without forgetting a judgment about the actual situation of religious freedom in the world which is becoming always more serious and worrying. Here two citations of Archbishop Paul R. Gallagher, Secretary of the Relations with the States of the Papal Secretariat, are exemplary, that is: “Unfortunately we have to admit that for years the question of the violence against Christians was not taken in serious consideration. – He concluded: Even if we cannot speak of persecution in the old continent [Europe] nevertheless we must not underestimate the rather alarming phenomenon of the intolerance of religious character”.

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 Dominican and Jesuit Theologians at an Ecumenical Council: Yves Congar and Karl Rahner

2020 ◽  
Vol 7 (3) ◽  
pp. 459-471
Author(s):  
Thomas F. O’Meara, O.P.
Keyword(s):  
Final Outcome ◽  
Karl Rahner ◽  
Second Vatican Council ◽  
New Era ◽  
Vatican Council ◽  
The World ◽  
Global Presence ◽  
Ecumenical Council ◽  
The Church ◽  
Opening Up

The Second Vatican Council was not only a meeting of bishops from around the world, it was also an assembly of theologians. Prominent among those gathered were the Dominican theologian Yves Congar and the Jesuit theologian Karl Rahner. Both offered a positive theology of grace outside of Christianity, an embrace of true inculturation within the church, and both saw the council as a beginning in opening up the church to theological variety appropriate to become a global presence in a new era. During the council, Congar and Rahner worked together, developed a friendship, and found that they had harmonious theological perspectives that allowed them to become valuable allies in shaping the final outcome of the council.

Karl Rahner

2018 ◽  
pp. 430-448 ◽  
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.

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.

Sign in / Sign up

Export Citation Format

Share Document