scholarly journals The Evolution of the Unitarian Model of the Catholic-Orthodox Dialogue in the Context of the Eastern Policy of the Holy See and the Second Vatican Council

2013 ◽  
pp. 88-98
Author(s):  
Ella Bystrycka

The establishment of the intercultural dialogue was one of the most important tasks of the Second Vatican Council. The crisis is a relationship in the Christian community, which only during the XX century. made possible two world wars and a growing confrontation between the military and political blocs in the main from the USSR and the United States, prompted the Holy See to initiate a dialogue in order to find new forms of inter-confessional and inter-church consensus.

2018 ◽  
Vol 50 (1) ◽  
pp. 77
Author(s):  
Allan Figueroa Deck

SUMMARY: This article explores the way in which the event of Medellín as well as the document have played a significant part in the unfolding of pastoral and social ministries with and for Hispanic/Latinos in the United States over the past fifty years. The reception in the United States of Medellín in the wider context of the follow-up to the Second Vatican Council has been wide and deep in terms of several developments outlined here. Faith-based social ministries in Hispanic/Latino communities in the form of grass root community organizations in the tradition of Saul Alinsky found inspiration in Medellin’s option for the poor and pastoral de conjunto. Many other examples of Medellín’s impact are placed in the wider historical context of the past fifty years, the half century in which Hispanics/Latinos emerged as the majority of U.S. Catholics under the age of 35.RESUMO: Este artigo investiga a forma pela qual tanto o evento como o documento de Medellín tiveram papel significativo na evolução dos ministérios pastorais e sociais da população de origem latino-americana dos Estados Unidos nos últimos cinquenta anos. A recepção de Medellín nos Estados Unidos, dentro do contexto mais amplo que se seguiu ao Concílio Vaticano II, foi ampla e profunda, e é aqui delineada em seus muitos desdobramentos. Naquelas comunidades de origem latino-americana, na forma de organizações comunitárias de base conforme a tra­dição de Saul Alinsky, os ministérios sociais de cunho confessional foram influen­ciados pela opção pelos pobres e pela pastoral de conjunto lançadas por Medellín. Vários outros exemplos do impacto causado por Medellín são aqui situados no seu contexto histórico mais amplo da última metade de século, período no qual a população de origem latino-americana despontou como majoritária entre todos os católicos norte-americanos na faixa etária até 35 anos.


2019 ◽  
pp. 1-26
Author(s):  
Katherine Dugan

This chapter introduces the socio-cultural milieu of millennial-generation Catholic missionaries in the United States. It describes the twenty-first century college culture that missionaries know well and the Catholic subculture that surrounds FOCUS. Missionaries are also situated on a US Catholic landscape still wrestling with interpretations of the Second Vatican Council (Vatican II, 1962–65). Demographically, these missionaries are predominantly white millennials and from the middle class. They are also “emerging adults” in the midst of a transition-filled stage of life. This introduction previews how missionaries’ prayer practices shape their Catholicism and concludes with a survey of the research methods used and the book’s historically informed ethnographic approach to Catholicism in the United States.


1966 ◽  
Vol 28 (1) ◽  
pp. 19-46 ◽  
Author(s):  
Thomas T. McAvoy

THE “emergence of the Catholic layman” in the United States which has been heralded sofrequently since the opening of the Second Vatican Council has tended to do a grave injustice to the American Catholic layman of earlier generations. It is true that many of the leading American Catholiclaymen of the nineteenth century were converts from Protestantism, and there were few opportunities for the first generation immigrant Catholic to achieve higher education outside the seminaries. Nevertheless, the “Generation of the Third Eye” has not produced a philosopher of the depth or comprehension of Orestes A. Brownson, nor a defender of orthodoxy of the knowledge and capacity of James A. McMaster nor has it surpassed such men as Roger B. Taney, John Scott, and William J. Read who were called in to address the first Provincial Council of Baltimore, or Richard Clarke who tried to form the first Catholic union in the United States. The number of prominent Catholic laymen and laywomen of the nineteenth century is large as can be seen in the mere listing of the galaxy that participated in the two lay Catholic Congresses in Baltimore in 1889 and Chicago in 1893. Of all these, James McMaster has no equal in his influence on the religious and theological development of American Catholicism.


Author(s):  
Margaret McGuinness

The Catholic Church has been a presence in the United States since the arrival of French and Spanish missionaries in the 16th and 17th centuries. The Spanish established a number of missions in what is now the western part of the United States; the most important French colony was New Orleans. Although they were a minority in the thirteen British colonies prior to the American Revolution, Catholics found ways to participate in communal forms of worship when no priest was available to celebrate Mass. John Carroll was appointed superior of the Mission of the United States of America in 1785. Four years later, Carroll was elected the first bishop in the United States; his diocese encompassed the entire country. The Catholic population of the United States began to grow during the first half of the 19th century primarily due to Irish and German immigration. Protestant America was often critical of the newcomers, believing one could not be a good Catholic and a good American at the same time. By 1850, Roman Catholicism was the largest denomination in the United States. The number of Catholics arriving in the United States declined during the Civil War but began to increase after the cessation of hostilities. Catholic immigrants during the late 19th and early 20th centuries were primarily from southern and Eastern Europe, and they were not often welcomed by a church that was dominated by Irish and Irish American leaders. At the same time that the church was expanding its network of parishes, schools, and hospitals to meet the physical and spiritual needs of the new immigrants, other Catholics were determining how their church could speak to issues of social and economic justice. Dorothy Day, Father Charles Coughlin, and Monsignor John A. Ryan are three examples of practicing Catholics who believed that the principles of Catholicism could help to solve problems related to international relations, poverty, nuclear weapons, and the struggle between labor and capital. In addition to changes resulting from suburbanization, the Second Vatican Council transformed Catholicism in the United States. Catholics experienced other changes as a decrease in the number of men and women entering religious life led to fewer priests and sisters staffing parochial schools and parishes. In the early decades of the 21st century, the church in the United States was trying to recover from the sexual abuse crisis. Visiting America in 2015, Pope Francis reminded Catholics of the important teachings of the church regarding poverty, justice, and climate change. It remains to be seen what impact his papacy will have on the future of Catholicism in the United States.


Author(s):  
Donald Senior

The role of the Bible in Roman Catholicism in the United States has been shaped both by the history and teaching of the universal Catholic Church and by the particular social and religious context of North America. Catholic religious authorities in Europe viewed modern historical-critical methods of biblical interpretation with suspicion, a stance that also roiled the study and use of the Bible in American Catholicism. The impact of the Second Vatican Council opened the doors to the use of modern methods in biblical interpretation and sparked a strong biblical renewal in American Catholicism. The Protestant appeal to scripture (widespread in the United States) and the advent of ecumenism in Catholicism also contributed to an ever-growing popular use of the Bible in Catholic theology, catechesis, and devotional life.


Horizons ◽  
1998 ◽  
Vol 25 (1) ◽  
pp. 72-83
Author(s):  
Maurice Schepers

On August 12, 1996, Cardinal Joseph Bernardin, Archbishop of Chicago († November 14, 1996), released a statement entitled “Called to Be Catholic Church in a Time of Peril,” which concretized an initiative called the Catholic Common Ground Project. This project is to be staffed by the thirteen-year-old, New York-based, National Pastoral Life Center, which was originally established under the auspices of the Administrative Committee of the U.S. Bishops' Conference. The peril which is the project's concern is the polarization that has developed in the Catholic Church in the United States in the course of the thirtyodd years elapsed since the close of the Second Vatican Council.


Author(s):  
Kathleen Sprows Cummings

The lives and ministries of Samuel Charles Mazzuchelli and Rose Hawthorne Lathrop testify to the capaciousness of the Dominican spirit and the extraordinary ways it has manifested itself in the United States. The Catholic Church is presently considering causes for canonization for both Mazzuchelli and Lathrop. This essay explores their trajectories as candidates for canonization, along with those of other recognized and prospective U.S. saints with whom their stories are intertwined. Using the lives and afterlives of Mazzuchelli and Lathrop, the essay situates the Dominican story in the broader historical landscape of US Catholicism. It also illustrates how US saints reflect the ways American Catholics navigate their identities within the Church, especially after the epochal shifts initiated by the Second Vatican Council and in light of the demographic and culture trends shaping contemporary US Catholicism.


2018 ◽  
Vol 50 (1) ◽  
pp. 77
Author(s):  
Allan Figueroa Deck

SUMMARY: This article explores the way in which the event of Medellín as well as the document have played a significant part in the unfolding of pastoral and social ministries with and for Hispanic/Latinos in the United States over the past fifty years. The reception in the United States of Medellín in the wider context of the follow-up to the Second Vatican Council has been wide and deep in terms of several developments outlined here. Faith-based social ministries in Hispanic/Latino communities in the form of grass root community organizations in the tradition of Saul Alinsky found inspiration in Medellin’s option for the poor and pastoral de conjunto. Many other examples of Medellín’s impact are placed in the wider historical context of the past fifty years, the half century in which Hispanics/Latinos emerged as the majority of U.S. Catholics under the age of 35.RESUMO: Este artigo investiga a forma pela qual tanto o evento como o documento de Medellín tiveram papel significativo na evolução dos ministérios pastorais e sociais da população de origem latino-americana dos Estados Unidos nos últimos cinquenta anos. A recepção de Medellín nos Estados Unidos, dentro do contexto mais amplo que se seguiu ao Concílio Vaticano II, foi ampla e profunda, e é aqui delineada em seus muitos desdobramentos. Naquelas comunidades de origem latino-americana, na forma de organizações comunitárias de base conforme a tra­dição de Saul Alinsky, os ministérios sociais de cunho confessional foram influen­ciados pela opção pelos pobres e pela pastoral de conjunto lançadas por Medellín. Vários outros exemplos do impacto causado por Medellín são aqui situados no seu contexto histórico mais amplo da última metade de século, período no qual a população de origem latino-americana despontou como majoritária entre todos os católicos norte-americanos na faixa etária até 35 anos.


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