L'organizzazione della vita monastica nel XXI secolo

2009 ◽  
pp. 117-142
Author(s):  
Stefania Palmisano
Keyword(s):  
Organizational Change ◽  
Empirical Research ◽  
Second Vatican Council ◽  
Men And Women ◽  
Vatican Council ◽  
Total Institutions ◽  
Monastic Communities ◽  
Institutional Church ◽  
Work Done

- This article aims to analyse the foundation of ‘new' monastic communities that have recently emerged in Italy since the second Vatican Council. These communities differ from traditional ones. Unlike classical monastic orders they are self-sufficient, thanks to the work done by monks inside or outside the monastery; they may be mixed-sex groups of men and women, either ordained or secular, single or married, or even from different branches of Christianity. After examining the influence of the Council on the development of these organizations, I present the main findings of an empirical research on the ‘new' monastic communities founded in Piemonte (Italy). The analysis focuses on three communities which I term ‘widespread' because some of their members (both ordained and secular) live outside the borders of the monastery, in private houses. I analyse the differences between traditional monasteries ("total institutions", "strict", "vertical") and these newer ones ("open", "widespread", "flexible"). In the conclusion I discuss some new theoretical questions that arise in the empirical research: primarily, the problem of legitimizing the ‘new' communities the institutional Church.Keywords: Monastery, "widespread" monasteries, organizational change, legitimation, liability of newness.

Parish

2017 ◽  
Author(s):  
Tricia Colleen Bruce
Keyword(s):  
Catholic Church ◽  
Canon Law ◽  
The United States ◽  
Second Vatican Council ◽  
American Catholicism ◽  
Institutional Control ◽  
Early American ◽  
Institutional Authority ◽  
Vatican Council ◽  
Institutional Church

This chapter unpacks the meaning of “parish” and significance of canonical parish status in the Catholic Church. Institutional authority matters for defining parish in ways unlike other forms of congregation. This chapter explores the role of territory in defining parish historically, along with exceptions to this rule that proliferated in early American Catholicism. National parishes challenged the institutional Church to clarify bishops’ authority over local religious organizing. Changes to canon law in 1917 reasserted institutional control over parish establishment, once again prioritizing territorial boundaries. The Second Vatican Council and subsequent reforms to canon law in 1983 made room for communities of purpose alongside territory. Bishops found greater discretion to establish purpose-based parishes in their dioceses. This chapter specifies the canonical privileges that accompany parish status. It also profiles the characteristics of personal parishes appearing in the United States today.

scholarly journals The Formation of the Concept of a Hermit, or an Anchorite, in the Light of the Latin Church Law Codification After the Second Vatican Council

2019 ◽  
Vol 28 (4 ENGLISH ONLINE VERSION) ◽  
pp. 149-168
Author(s):  
Marcin Bider
Keyword(s):  
Vatican Ii ◽  
Second Vatican Council ◽  
Men And Women ◽  
Consecrated Life ◽  
Modern Times ◽  
Vatican Council ◽  
The Subject ◽  
Latin Church ◽  
Church Law ◽  
Canonical Status

The subject of the article is the formation of the concept of a hermit or an anchorite in thelight of the codification of the Latin Church law after Vatican II. In canon 603 CIC/83, the legislator uses two terms of a hermit and anchorite, which when used interchangeably have a rich semantics as presented by the author, going back to Christian antiquity. CIC/17 did not normalize the canonical status of eremitic life in the Latin Church. It was not until the period of codification after Vatican II that a canonical norm governing eremitic life was formed. As a result of codification work, eremitic life was recognized by canon 603 CIC/83 as one of the forms of individual consecrated life. In modern times, both in the Byzantine and Latin traditions, eremitic life is flourishing attracting both men and women.

Call and Response

2020 ◽  
pp. 191-214
Author(s):  
Elizabeth Michael Boyle, OP
Keyword(s):  
Vatican Ii ◽  
Musical Theatre ◽  
Liturgical Music ◽  
Second Vatican Council ◽  
Men And Women ◽  
The Poor ◽  
The Arts ◽  
Vatican Council ◽  
Call And Response ◽  
Multiple Languages

“Call and Response: American Dominican Artists and Vatican II” describes the work of fifteen American Dominican artists as each exemplifies or anticipates the priorities of the Second Vatican Council. Each artist personifies the response to a specific call: to reanimate the original scriptural and historical roots of the religious congregation, to provide leadership in liturgical renewal, to feed the spiritual hungers of the poor, to spread the gospel of justice through contemporary means of social communication. As Dominicans, these artists fulfill their vocation to preach the gospel in the multiple languages of genres ranging from design of sacred space and liturgical music to folk art, musical theatre, videography, and film. Most of the men and women chosen here to demonstrate this theme are active members of the Dominican Institute for the Arts, a national support group whose mission is to promote preaching through the arts.

scholarly journals Cultivating Identities: The Catholic School as Diverse Ecclesial Space

2020 ◽  
Vol 23 (2) ◽  
pp. 160-177 ◽  
Author(s):  
Graham P. McDonough
Keyword(s):  
Catholic Education ◽  
Catholic Schools ◽  
Catholic School ◽  
Identity Crisis ◽  
Controversial Issues ◽  
Second Vatican Council ◽  
Religious Difference ◽  
Vatican Council ◽  
Institutional Church ◽  
Modern Identity

I argue that the crisis of identity Catholic schools are experiencing in the 21st century also presents an opportunity for a rediscovery and expanded conversation, both within and beyond the confines of the institutional Church, of what it means to exist separately from the mainstream without restricting internal diversity.  I begin by presenting salient historical, theological, and sociological features Catholicism and Catholic Education during and since the Second Vatican Council (1962-5) to establish the context and substance of its modern identity crisis.  I then provide a review of current controversies within Catholic schools to demonstrate how they are symptomatic of this crisis, but also potential catalysts for exploring new options. The next section argues both for the merits of recognizing multiple Catholic identities, and imagining the Catholic school as an institution that assembles and coordinates them.  I propose that the fact of multiple Catholic identities should be interpreted as differences in kind, rather than by their degree of difference from a narrowly constructed idea of Catholicism.  I also propose that the intersection of these identities at school should be encouraged as a way of nurturing both students’ own identities and their ability to encounter religious difference within their own tradition and community.  The conclusion demonstrates how in practice this model presents a promising means of possibly deepening individual and institutional religious identit(y/ies) in today’s world, and for responding to controversial issues that arise within Catholic schools.

The Anglican Tradition

2020 ◽  
pp. 620-633
Author(s):  
Adam D. McCoy
Keyword(s):  
Social Work ◽  
North America ◽  
Community Formation ◽  
Community Life ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Vatican Council ◽  
Women's Communities ◽  
Monastic Communities ◽  
Daughters Of Charity

Anglican monasticism began in the 1840s and was associated with the Anglo-Catholic movement. Women’s communities, which were focused on nursing, teaching, and social work, grew quickly, while men’s communities developed later and more slowly. Fears of Roman Catholicism initially caused new communities to avoid traditional forms of monasticism in favour of the more recent models of the Visitation, Daughters of Charity, and Mercy Sisters. Anglican monasticism quickly spread to North America, Africa, Asia, Australia, and Melanesia. The years since have seen the emergence of characteristically Anglican notions of community formation, rules, governance, and spirituality. The Second Vatican Council had a profound effect on the Anglo-Catholic movement, leading to significant changes in Anglican monastic communities—among them a greater willingness to experiment with different kinds of community life. Many areas of research are open.

scholarly journals Towards the Founding of a Native Clergy and the Revival of ‘Mamacha Cocharcas’: Popular Lived Catholicism in the Wake of Vatican II

Religions ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 142
Author(s):  
Christine Lee
Keyword(s):  
Vatican Ii ◽  
Native Speakers ◽  
Cultural Background ◽  
Second Vatican Council ◽  
Catholic Faith ◽  
Vatican Council ◽  
Farming Families ◽  
Institutional Church ◽  
New Generation ◽  
The Relationship

In the years directly following the Second Vatican Council under the guidance of its second bishop Mons. Enrique Pelach i Feliu, the Andean diocese of Abancay—founded in 1959 in one of the most rural and most indigenous areas of Peru—experienced the founding of a new seminary intended to train a new generation of native clergy, and a concerted clerical effort to revive and promote the Marian pilgrimage of the Virgin of Cocharcas. The former meant the advent of a generation of native clergy made up of men born and raised in rural farming families in Abancay and native speakers of Quechua, the local indigenous language, which transformed the relationship between the institutional Church and indigenous Catholics from one rooted in antipathy and hostility to one based in a shared cultural background and language. The latter meant the elevation of the indigenous figure of Sebastian Quimichu as exemplar of both Andean Catholic faith and practice for his role in founding the Marian shrine of Cocharcas, and the legitimisation of popular Andean Catholic practices that had previously been stigmatised. This article provides a dual historical and ethnographic account of these events, and in doing so demonstrates the profound transformation of rural Andean lived religion and practice in the years following Vatican II.

Moving Forward in Catholicism

2011 ◽  
Vol 1 (2) ◽  
pp. 207-222
Author(s):  
Stefania Palmisano
Keyword(s):  
Empirical Research ◽  
Catholic Church ◽  
Vatican Council ◽  
Monastic Life ◽  
Monastic Communities ◽  
The Relationship ◽  
Organizational Innovations ◽  
The Catholic Church

The aim of this article is to analyse the organizational innovations which monastic communities established after Vatican Council II (“new monastic communities”) introduced with the aim of renewing monastic life. The article will also consider the problems in the relationship between these communities and the Catholic Church, which arise as the result of such innovations. The first section reports the main results of empirical research carried out on new monastic communities in Italy, looking in particular at how such innovations were introduced. The second section begins with the question of canonical recognition of these new communities by the Catholic Church, and discusses the relationships between innovation, recognition and legitimation

An Open Letter to the American Hierarchy

Worldview ◽  
1965 ◽  
Vol 8 (9) ◽  
pp. 4-7
Author(s):  
Thomas Merton
Keyword(s):  
Modern World ◽  
Second Vatican Council ◽  
Open Letter ◽  
Great Work ◽  
Vatican Council ◽  
Work Done ◽  
The Church

You are about to return to Rome, as this is written, for the most decisive session of the Second Vatican Council. Schema XIII on the Church in the Modern World is from a pastoral viewpoint, of such unique importance that one may believe the whole work of the Council stands or falls with it. You who have listened with patience to so many opinions will surely bear charitably with yet one more expression of Christian concern. It is written not in order to defend a merely partisan view, but to insure that the great work done by the previous sessions is not prejudiced by any ambiguity or hesitation in confronting one of the most crucial problems of our time.

scholarly journals New Monasticism: An Answer to the Contemporary Challenges of Catholic Monasticism?

Religions ◽  
2019 ◽  
Vol 10 (7) ◽  
pp. 411
Author(s):  
Stefania Palmisano ◽  
Marcin Jewdokimow
Keyword(s):  
North America ◽  
Empirical Research ◽  
European Countries ◽  
Significant Drop ◽  
Vatican Council ◽  
Monastic Community ◽  
Living Together ◽  
Monastic Life ◽  
Monastic Communities ◽  
Traditional Communities

New Monasticism has been interpreted by its protagonists as an answer to the challenges of the future of Christian monasticism. New Monastic Communities can be defined as groups of people (at least some of whom have taken religious vows) living together permanently and possessing two main characteristics: (1) born in the wake of Vatican Council II, they are renewing monastic life by emphasising the most innovative and disruptive aspects they can find in the Council’s theology; and (2) they do not belong to pre-existing orders or congregations—although they freely adapt their Rules of Life. New Monastic Communities developed and multiplied in the decades during which, in Western European countries and North America, there was a significant drop in the number of priests, brothers and sisters. Based on our empirical research in a new monastic community—the Fraternity of Jerusalem (a foundation in Poland)—we addressed the following: Why are New Monastic Communities thriving? Are they really counteracting the decline of monasticism? What characteristics distinguish them from traditional communities? We will show how they renew monastic life by emphasising and radicalising the most innovative and disruptive theological aspects identified in Vatican Council II.

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