Az egyház communio jellege és a pasztorális tanács

2021 ◽  
Vol 24 (1) ◽  
pp. 71-92
Author(s):  
Levente Linczenbold
Keyword(s):  
Decision Making ◽  
Pastoral Care ◽  
Common Good ◽  
Second Vatican Council ◽  
Pastoral Work ◽  
Vatican Council ◽  
The Common ◽  
The Individual ◽  
Pastoral Council ◽  
The Church

The Second Vatican Council and subsequent documents, in view of the pastoral challenges, strongly recommend the establishment of a pastoral council in the dioceses, in which mainly the laity should be involved. The task of the council is to raise and discuss issues concerning pastoral work and to reach practical conclusions. In the interpretation of the Church as communio, the juridical figure of the pastoral council is an important institution, since based on the theological structure of the communio, its members can assist the bishop in the pastoral care of the diocese with their opinions and remarks by virtue of their universal mission received in baptism. The notion that the mission stemming from the general priesthood would imply such representative character which would signify the exercise of ecclesiastical power is erroneous. The reference to the individual or collective interests of advisory bodies is the real expression of the Church’s communio insofar as it serves the common good of the Church. Otherwise, we are dealing only with a misunderstood conception of “democracy” that interprets communion in the Church merely on a humanistic, anthropological level, and considers the decentralization of power to be its fundamental task. With regard to the pastoral council, the principle of synodality is closely linked to the communio nature of the Church, as issues concerning pastoral care must be thoroughly discussed together, and decision-making mechanisms must be well prepared, which serves as basis for the diocesan bishop to be able to make the desired decision.

The Self-Secularization of Religion

2020 ◽  
pp. 57-70
Author(s):  
Olivier Roy
Keyword(s):  
The Self ◽  
Traditional Society ◽  
Second Vatican Council ◽  
Pastoral Work ◽  
Christian Democracy ◽  
Vatican Council ◽  
The Social ◽  
Secular Society ◽  
Religious Dogma ◽  
The Church

This chapter focuses on the Catholic Church's transition to modernity, which did not initially occur by way of theological reform. It came about through pastoral and missionary praxis as well as the rise in power of lay Christian actors: between two popes known for their intransigence, Pope Leo XIII, without compromising on any religious dogma, opened the way for the Church to engage with secular politics. Moreover, Pope Leo XIII took into account the ‘social question’, acknowledging that people were no longer living in a traditional society. The issue was no longer to bring the faithful back to church. The Church now had to reach out to secular society, which meant organizing open, socially oriented pastoral work and using secular political instruments—in other words what was to become Christian democracy—which no longer required religious observance but simple adherence to secularized Christian values. Ultimately, for global Catholicism, the Second Vatican Council (1962–65) hailed the adaptation of theology and ritual to modernism, ending a decades-long fight. Some have described it as a Protestant approach, or a Catholic version of the self-secularization of religion.

Individual and Institutional Religious Exemptions from Vaccines

2020 ◽  
Vol 20 (3) ◽  
pp. 501-523
Author(s):  
Cameo C. Anders ◽  
Keyword(s):  
Decision Making ◽  
Common Good ◽  
Significant Risk ◽  
Religious Institutions ◽  
Federal Law ◽  
Moral Principles ◽  
The Common ◽  
Decision Making Framework ◽  
The Individual ◽  
Religious Exemption

Under federal law, an individual religious exemption from vaccines is valid when it is based on subjective, sincere beliefs rooted in religion but not dependent on the existence, veracity, or accurate understanding or application of denominational tenets or doctrines. Despite the subjective nature of the individual religious exemption, Catholic institutions may recognize or deny (under certain circumstances) individual religious exemptions on the basis of the institution’s own religious exemptions. For example, under the doctrine of the common good, the significant risk to the community presented by non-vaccinated individuals could be grounds for an institution to deny an individual’s otherwise valid religious exemption. This paper attempts to clarify the decision-making framework used by law to balance individual religious exemptions and compelling state interests, then proposes a similar decision-making framework, consistent with Catholic moral principles, for religious institutions to use when balancing individual conscience objections and compelling duties to society.

scholarly journals The Social Sciences, Pastoral Theology, and Pastoral Work: Understanding the Underutilization of Sociology in Catholic Pastoral Ministry

Open Theology ◽  
2020 ◽  
Vol 6 (1) ◽  
pp. 531-546
Author(s):  
Vivencio O. Ballano
Keyword(s):  
Social Sciences ◽  
Pastoral Care ◽  
Pastoral Theology ◽  
Pastoral Ministry ◽  
Second Vatican Council ◽  
Pastoral Work ◽  
Catholic Theology ◽  
Technological Culture ◽  
Vatican Council ◽  
The Social

AbstractApplying sociological imagination and theological perspectives and using some secondary literature that focus on the American pastoral experience, this article explains why sociology and the social sciences are underutilized in the pastoral ministry of Catholic priests despite the Catholic Church’s openness to human sciences’ contributions to evangelization after the Second Vatican Council. In particular, it examines how the (i) uneasy alliance between Catholic theology and sociology, (ii) overemphasis on the invisible and theological dimension of the Church in current ecclesiologies, (iii) highly philosophical and theological clerical education which sidelines the empirical sciences in clerical pastoral work, and (iv) dominance of the individualist approaches of clinical psychology in pastoral theology have greatly contributed to the neglect of sociological inquiries and perspectives in clerical formation and pastoral ministry. It also argues that a genuine pastoral care must be based on a holistic and empirical assessment of the pastoral needs of parishioners by priests using sociology and the social sciences before it prescribes a plan of action for pastoral care to accurately inculturate the Christian message in today’s technological culture.

The Catholic Tradition and Modern Democracy

1987 ◽  
Vol 49 (4) ◽  
pp. 530-548 ◽  
Author(s):  
Paul E. Sigmund
Keyword(s):  
Liberal Democracy ◽  
Common Good ◽  
Early Modern Period ◽  
Second Vatican Council ◽  
Modern Democracy ◽  
Vatican Council ◽  
Form Of Government ◽  
The Common ◽  
Democratic Parties ◽  
Catholic Tradition

This article argues that there has been a movement in Catholic political thought from a position of doctrinal neutrality concerning forms of government — provided that they promote the common good — to an endorsement of democracy as the morally superior form of government. It traces the various theoretical and practical elements in the Catholic tradition that have favored or opposed liberal democracy, giving particular attention to the ambiguity of medieval theories, the centralizing and authoritarian tendencies in the early modern period, and the intense hostility of the nineteenth-century popes to French and Italian liberalism. After analyzing the emergence of neo-Thomistic theories of democracy in the twentieth century and their influence on Christian Democratic parties in Europe and Latin America, the article concludes that John XXIII's encyclical Pacem in Terris (1963) and the discussion of democracy by the Second Vatican Council in Gaudium et Spes (1965) marked the abandonment of earlier opposition to liberal democracy and a decisive commitment to democracy and human rights.

scholarly journals Prawodawca i jego sztuka

2007 ◽  
Vol 50 (1-2) ◽  
pp. 167-184
Author(s):  
Piotr Kroczek
Keyword(s):  
Second Vatican Council ◽  
Christian Community ◽  
Vatican Council ◽  
The Common ◽  
The Law ◽  
Church Law ◽  
Great Love ◽  
The Church ◽  
Correct Translation

This article originated in an effort to present a church lawgiver, his work, and some of the rules the lawgiver’s work needs to follow to become an art. Rules for making the law should not stand in isolation from the rules that govern the interpretation of that law. In fact, rules for making the law should follow the rules of interpreting that very law. The article consists of two parts. The first one presents the theory of lawgiving while the second offers the rules in question. These rules can be grouped into three categories. Rules in terms of the person of the lawgiver: 1. Get to know yourself, 2. Be aware of your philosophical and theological horizon,3. Be prudent,4. Acquire proper knowledge, 5. Thoroughly estimate the results of the chosen law solution and its alternatives.Rules in term s of the community:1. Take under consideration a community you serve,2. Predict an acceptance of law,3. Take care of acceptance and reception of law,4. Listen to voices of community after the law comes into force.Rules in term s of the text of the law:1. Remember the role of the law in the Church,2. Take care of the theological correctness of the law,3. Make the law according to the thought of the Second Vatican Council,4. Be familiar with the existing legislative system,5. Do your best to formulate a clear law,6. Take into account the common law,7. Create a form of the law adequate to its importance,8. Use proper language to write the law (take care of correct translation), use proper words, and remember about the context of used words,9. Be aware that your words will be interpreted in wide or narrow way.The lawgiving activity takes place within the church itself. It does not come to it from the outside. It flows naturally from the Church’s mission to teach. The exercise of authority in the Church, and that includes the legislature, has its roots in love. When it fails to rely on love it is no longer a Church authority. The process of making church law can be called after L. Orsy: a small participation in the great love of God that presently and perpetually creates the Christian community. We see that acting in accordance with love a church legislator is capable of turning his work into art.

scholarly journals Działalność Zgromadzenia Sióstr Służebniczek Najświętszej Maryi Panny Niepokalanie Poczętej jako realizacja misyjnego posłannictwa Kościoła

2020 ◽  
pp. 133-145
Author(s):  
Jędrzej Machalski
Keyword(s):  
At Risk ◽  
Pastoral Care ◽  
Virgin Mary ◽  
Good News ◽  
The Internet ◽  
Second Vatican Council ◽  
Missionary Work ◽  
Vatican Council ◽  
The World ◽  
The Church

Since the apostolic times, the Church has continuously fulfi lled the invitation addressed by Jesus to his disciples: Go ye into all the world, and preach the Gospel to every creature (Mark 16:15). The Second Vatican Council, writing about the missionary nature of the Church, clearly emphasized the importance of the task of bringing the Good News to all people on Earth. This mission includes the activity of the Sisters Servants of the Holy and Immaculate Virgin Mary, a congregation founded by blessed Edmund Bojanowski. Although the congregation was not established with missionary work in mind, the fi rst Sisters left Poland as early as 1928, realizing the deep missionary  awareness that had always been present in Bojanowski. Currently, the Sisters work almost on all continents, running schools and nurseries for children, serving the sick in  clinics and hospitals, working for charity, parishes and pastoral care. The spring months faced the Sisters with the challenge of dealing with the covid-19 virus epidemic, which aff ected, among others, the functioning of the hospitals and schools run by the Sisters, putting many children in poor health at risk because of the conditions in which they live. The Sisters often added a request for prayer and support to the current news published on the Internet. Although due to the epidemic, the departures of volunteers became impossible, many people of good will supported and  continue to support the missionary activity of the Sisters, remembering the words ofChrist: Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me (Matthew 25:40).

The Aggiornamento Phenomenon and the Second Vatican Council

2020 ◽  
pp. 98-105
Author(s):  
Hiermonk Ioann ( Bulyko) ◽  
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Church Fathers ◽  
John Xxiii ◽  
The People ◽  
Vatican Council ◽  
Pope John Xxiii ◽  
The Church

The Second Vatican Council was a unique event in the history of the Roman Catholic Church. Initiated by Pope John XXIII, it was intended to make the Roman Catholic Church more open to the contemporary society and bring it closer to the people. The principal aim of the council was the so called aggiornamento (updating). The phenomenon of updating the ecclesiastical life consisted in the following: on the one hand, modernization of the life of the Church and closer relations with the secular world; on the other hand, preserving all the traditions upon which the ecclesiastical life was founded. Hence in the Council’s documents we find another, French word ressourcement meaning ‘return to the origins’ based on the Holy Scripture and the works of the Church Fathers. The aggiornamento phenomenon emerged during the Second Vatican Council due to the movement within the Catholic Church called nouvelle theologie (French for “new theology”). Its representatives advanced the ideas that became fundamental in the Council’s decisions. The nouvelle theologie was often associated with modernism as some of the ideas of its representatives seemed to be very similar to those of modernism. However, what made the greatest difference between the two movements was their attitude towards the tradition. For the nouvelle theologie it was very important to revive Christianity in its initial version, hence their striving for returning to the sources, for the oecumenical movement, for better relations with non-Catholics and for liturgical renewal. All these ideas can be traced in the documents of the Second Vatican Council, and all this is characterized by the word aggiornamento.

What Can Economists Contribute to the Common Good Tradition?

2017 ◽  
Author(s):  
Andrew M. Yuengert
Keyword(s):  
Common Good ◽  
Common Pool Resources ◽  
Economic Approach ◽  
Public And Private ◽  
Private Provision ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Individual ◽  
Insight Into

Although most economists are skeptical of or puzzled by the Catholic concept of the common good, a rejection of the economic approach as inimical to the common good would be hasty and counterproductive. Economic analysis can enrich the common good tradition in four ways. First, economics embodies a deep respect for economic agency and for the effects of policy and institutions on individual agents. Second, economics offers a rich literature on the nature of unplanned order and how it might be shaped by policy. Third, economics offers insight into the public and private provision of various kinds of goods (private, public, common pool resources). Fourth, recent work on the development and logic of institutions and norms emphasizes sustainability rooted in the good of the individual.

Theology as Work: The Mandatum and the Rights of Labor

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick
Keyword(s):  
Academic Freedom ◽  
Working Conditions ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church ◽  
Safe Working

ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

scholarly journals ‘Scrupulous and Timid Conformism’: Ireland and the Reception of the Liturgical Changes of Vatican II

Religions ◽  
2021 ◽  
Vol 12 (7) ◽  
pp. 545
Author(s):  
Gary Carville
Keyword(s):  
Vatican Ii ◽  
Time Span ◽  
Second Vatican Council ◽  
The People ◽  
Vatican Council ◽  
Short Time Span ◽  
Irish Catholics ◽  
Catholic Tradition ◽  
Short Time ◽  
The Church

The Second Vatican Council and, in particular, its Constitution on the Sacred Liturgy, changed much in the daily life of the Church. In Ireland, a country steeped in the Catholic tradition but largely peripheral to the theological debates that shaped Vatican II, the changes to liturgy and devotional practice were implemented dutifully over a relatively short time span and without significant upset. But did the hierarchical manner of their reception, like that of the Council itself, mean that Irish Catholics did not receive the changes in a way that deepened their spirituality? And was the popular religious memory of the people lost through a neglect of liturgical piety and its place in the interior life, alongside what the Council sought to achieve? In this essay, Dr Gary Carville will examine the background to the liturgical changes at Vatican II, the contribution to their formulation and implementation by leaders of the Church in Ireland, the experiences of Irish Catholic communities in the reception process, and the ongoing need for a liturgical formation that brings theology, memory, and practice into greater dialogue.

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