Academic literature on the topic 'Second Ecumenical Vatican Council of the Catholic Church 1962-1965'

An important event of the Orthodox world of the last year was the Cathedral, which took place on June 19-28 on. Mole. The extraordinary nature of this council is that it was convened 1229 years after the last (seventh) Ecumenical Council in 787, which was not yet split into Orthodoxy and Catholicism (which occurred in 1054) of a single Christian Church. The Catholic Church then independently held its 22 councils, the last of which - the Second Vatican Council was held in 1962-1965. In Orthodoxy, extraterrestrial silence prevailed, since its hierarchs believed that for the "fullness and maturity" of the Christian Church there was enough canonical work of the seven Ecumenical Councils that took place during 325-787 years.

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.

AbstractVincent McCauley, bishop and missionary, was a great champion of the Second Vatican Council (1962–1965). As Bishop of Fort Portal, Uganda, a new diocese in the Western portion of the country (1961–1971), McCauley was instrumental in the full implementation of the 16 documents of Vatican II, but his principal legacy will be his work in the area of ecumenism. Overcoming significant and long standing hostility between Roman Catholics and Anglicans, McCauley was able to forge ecumenical dialogue and programs on various levels. Beginning simply through prayer services and a vernacular translation of the New Testament, he graduated to be a founder and initial chairman of the Uganda Joint Christian Council (UJCC), an organization which made great strides in removing government opposition to religion and forging dialogue between Christians in areas of sacraments and social justice. Both simultaneously and after his tenure in Fort Portal, McCauley served as chairman and secretary general of the Association of Member Episcopal Conferences of Eastern Africa (AMECEA). These positions allowed him to continue his ecumenical work on a broader scope.He was instrumental in setting up numerous conferences to foster ecumenical dialogue, various pastoral programs and certain educational initiatives, including the Interdisciplinary Urban Seminar, for which McCauley served as a member of the Academic Board. He was also integrally involved as a member of the advisory board of the Christian Organization Research and Advisory Trust (CORAT), an organization that sought to train church members in organization and management.Vincent McCauley stands as a significant example of one who implemented the ecumenical teachings of Vatican II on local and regional levels. His contribution continues to serve the church in Eastern Africa today.

This article reflects upon Marian apparitions that occurred during the years 1961 to 1965 in the village of San Sebastián de Garabandal, or Garabandal, in northern Spain, giving rise to pilgrimages ever since. The events coincided with the Second Ecumenical Council of the Vatican, or Vatican II. Garabandal is the only Marian apparition event to have prophesied and commented on Vatican II. Nevertheless, in Christendom, travelling to Garabandal is regarded as an alternative pilgrimage.The pilgrimage route is in several ways unique compared to journeys to other Marian pilgrimage shrines, since it has not yet been approved by the Catholic Church. Pilgrimages to Garabandal were even officially forbidden for several years. The Catholic Church authorities originally declared travelling to Garabandal as forbidden for church officials such as priests and others. This article gives an overview of the case of Garabandal through the years and reflect upon why this place is considered special in comparison to other pilgrimage sites. The study examines such aspects of pilgrimages to this village as location and motivation, the Virgin Mary and Marian apparitions and also the messages and miracles of Garabandal.

The history of the Second Vatican Council (1962-1965) and the theological and archpastoral activities of Karol Wojtyla are inextricably linked, because it was with the participation in the Cathedral of the life of the bishop that a new stage began - he became one of the leaders of the movement for the renewal of the Catholic Church. In 1962-1963, Bishop Karol Wojtyla participated in the work of the 1 st and 2 nd sessions of the Second Vatican Council. It was at this time in Rome that he met with Cardinal Franz König, one of the most influential and intellectual figures in the church in Europe. This was the beginning of an extremely important shift in the career of Bishop C. Wojtyla1. In October 1962, he participates in the work of the first session of the Second Vatican Council as one of his youngest and most active members1 2. Next year, at the closing of the second session, he is appointed archbishop, Metropolitan Krakowski.

The materials and spirit of the Second Vatican Council have largely outstripped the comprehension of the extremely important religious, social, economic, and spiritual problems faced by the modern globalized world. This concerns in many respects the problems of labor, the understanding of the value-motivational factors of attitude towards it. Moreover, the attitude to work has its own social, economic, spiritual and, of course, religious studies. All this can not but correct the problem of attitude to work as a Christian phenomenon in the documents of the Second Vatican Council. In this regard, the very fact that in our time the socio-philosophical science is not sufficiently adapted to the Ukrainian needs and realities of the idea of ​​the II Vatican Council of the Catholic Church (1962-1965) and the council documents of this Church

This essay proposes a development in Roman Catholic ecclesiology following the paradigmatic shift in its self-understanding that occurred at the Second Vatican Council (1962–1965). The Council represented a major shift in the Roman Catholic Church's attitudes towards other religions, Christian traditions, and cultures (including secular culture) from a previous defensive stance to a more positive one. In an unprecedented manner, the Council officials acknowledged that its Church's own self-understanding is enriched by its interactions with these various faith traditions and cultures. Forty years after the Council, however, there remains a need to account for this shift theologically in terms of what was going forward in the Roman Catholic Church's self-understanding.

Until the mid-twentieth century, the Catholic Church did not recognize the principle of religious freedom, and hence the freedom of conscience. That is why her attitude to other religions, especially Christian churches, was based on the ecclesial and soteriological exclusivism "Extra Ecclesiam Romanam nulla salus" - "Out of the Roman Church there is no salvation." The Second Vatican Council (1962-1965) approved the "Decree on Religious Freedom", which opened the way for dialogue with other religions and ecumenism with Christian churches, especially the Orthodox.

Второй Ватиканский собор (1962-1965) поставил перед монашескими орденами задачу обновить принципы жизни, вернувшись к корням понимания монашеского делания и аскезы. В дальнейшем реформа фактически приравняла монашеский путь спасения к пути мирянина, что послужило причиной неоднозначных изменений в католических обществах посвящённой Богу жизни. В статье проводится анализ последствий этих изменений, произошедших в жизни Католической церкви с инициативы Второго Ватиканского собора. В частности, отмечается, что собор запустил процесс административного и прежде всего смыслового реформирования католического монашества. Этот процесс идёт до сих пор и периодически принимает форму кризиса. The Second Vatican Council (1962-65) challenged the monastic orders to renew the fundamentals of their way of life returning to the original understanding of monastic practice and asceticism. Later the reform virtually equated the monastic way of salvation to the layman’s way, and this caused ambiguous changes in catholic societies of consecrated life. The article analyzes the consequences of these changes brought into the life of the Roman Catholic Church due to Vatican II. In particular, it is indicated that the council started the process of administrative and, above all, conceptual reforms in the catholic monasticism. This process is still ongoing and periodically takes the shape of a crisis.

The Second Vatican Council (1962-1965) has brought change into the Roman Catholic Church. Since that day, various changes has taken place within the Roman Catholic Church. Furthermore, the Roman Catholic Church which has always been associated with the Western world, especially European and North American countries, is and will face the "Global South" phenomenon. Some recent studies have shown this real shift. This study will try to present how the “Global South” phenomenon occurs, and what’s the role of the Roman Catholic Church and also local Church, as well as the opportunity to grow and developed more. Discussing also how the Roman Catholic Church which has been built from a fairly long tradition for around two millennia will face the situation of its universality and also at the same time its diversities and localities as the Church becomes increasingly dominated by Catholics in the Global South region. Some of ideas are the Church should embraces Global South, increasingly develop the spirit of renewal and openness, and the most important thing is to involving the participation of local Church in South Countries to overcome social issues that occurs or we called it a Participatory Church.

This thesis aims to show that the Columban Society made definable and significant contributions to the Australian Catholic missionary movement. The scope of the thesis is an analysis of the work of the Missionary Society of St Columban (Columban Society) in Australia from 1920-2000. Rather than the Society’s foundation in Ireland or its overseas missionary work, the focus is the activity of the Columban Society in Australia. The thesis argues that the Columban Society helped advance the understanding and practice of overseas mission within the Australian Catholic Church in four major ways. Firstly, by organising support for its own missionary venture in China and elsewhere, it helped foster mission mindedness among Australian Catholics and established structures for the ongoing resourcing of missionary activity. Secondly, it set up seminaries to train missionary priests and later opened its reformed tertiary level missionary formation programs to all church personnel in Australia. Thirdly, it helped mould Catholic opinion through its commentary on such international issues as Australian relations with Asian peoples. Finally, it contributed to the development and dissemination of new Catholic theological teaching, particularly in relation to social justice and indigenous churches, religious dialogue and the connections between faith and ecology. The Columban Society carved out a position for itself in Australia through negotiating with the local Catholic Church. Starting as a group of diocesan priests and, from 1920 onwards, tapping into the numerous Irish church personnel in Australia, the Society grew to become a missionary arm of the local church. It created a network of financial support and influence at the grass roots level in parishes and schools through a system of regular visits, collections and a monthly magazine. As the world and church changed, it added mission education programs that fed back to Australian Catholics ideas and experiences coming from the new indigenous churches. The distinctive contribution of the Columban Society to the Australian Catholic Missionary Movement lies in its close relationship with diocesan based parish Catholics and the teaching role it developed about missionary experiences of overseas churches within the context of international affairs. The Society has a significant placewithin the social history of Australia because of the direct influence it had on the opinions of the more than a quarter of the Australian population who identified as Catholics. The history of the Society is also a case study in the application of the reforms of the Second Ecumenical Vatican Council of the Catholic Church 1962-1965 and the consequent redefinition of orthodox belief and practice.

A descriptive analysis was given of the characteristics of the authors and citations of the articles in the journal Theological Studies from 1940-1995. Data was gathered on the institutional affiliation, geographic location, occupation, and gender and personal characteristics of the author. The citation characteristics were examined for the cited authors, date and age of the citations, format, language, place of publication, and journal titles. These characteristics were compared to the time-period before and after the Second Vatican Council in order to detect any changes that might have occurred in the characteristics after certain recommendations by the council were made to theologians. Subject dispersion of the literature was also analyzed. Lotka's Law of author productivity and Bradford's Law of title dispersion were also performed for this literature. The profile of the characteristics of the authors showed that the articles published by women and laypersons has increased since the recommendations of the council. The data had a good fit to Lotka's Law for the pre-Vatican II time period but not for the period after Vatican II. The data was a good fit to Bradford's Law for the predicted number of journals in the nucleus and Zone 2, but the observed number of journals in Zone 3 was higher than predicted for all time-periods. Subject dispersion of research from disciplines other than theology is low but citation to works from the fields of education, psychology, social sciences, and science has increased since Vatican II. The results of the analysis of the characteristics of the citations showed that there was no significant change in the age, format and languages used, or the geographic location of the publisher of the cited works after Vatican II. Citation characteristics showed that authors prefer research from monographs published in English and in U.S. locations for all time-periods. Research from the disciplines of education, psychology, science and the social sciences has increased, but authors preferred the use of theological sources for their research more than 70% of the time both before and after the council.

The Catholic Church summoned ecumenical councils since the early days of Christianity. These assemblies bring together Christian bishops from around the world to discuss problematic issues for the institution. At the Second Vatican Ecumenical Council (1962- 1965), it officialized its change of position with regard to the questioning of the modern, increasingly urban, industrial and secularized society of the twentieth century, which progressively renounced living the moral of Judeo-Christian origin. In Brazil, and especially in Sergipe, we analyze the impact of the diffusion of these modern values throughout the first half of the twentieth century, stimulated by the mass media, such as radio. In this context, the Sergipe population received the announcement that Pope John XXIII would hold a new Ecumenical Council in the Vatican in Rome. The purpose of John XXIII was to promote a renewal (aggiornamento) in the Catholic Church through dialogue with modernity and also to seek a rapprochement with the dissident Christian groups of Roman Catholicism. The then priest Luciano José Cabral Duarte, although not yet a bishop, followed that event in his own way, as a reporter for the national circulation magazine, O Cruzeiro and the newspaper aracajuano, A Cruzada. Thus he described the main activities of the Council and through his texts a great number of Brazilians had access to the main discussions of the Second Vatican Council. In 1966, Luciano Duarte was appointed auxiliary bishop of the Archdiocese of Aracaju, in the administration of Dom José Távora. In fulfilling this function, it was also up to the then Don Luciano to help in the process of implementing the conciliar guidelines in Sergipe. Thus, the main objective of this research is to discuss the Second Vatican Council as a historical event of significant impact in the modern society of the Western world and specifically in Brazil during the twentieth century. In addition, to investigate the effects of the conciliar guidelines in / and for Sergipe, through the study of part of the life trajectory of Luciano Duarte, both as journalist correspondent during the Second Vatican Council (1962- 1965) and as auxiliary bishop of the archdiocese of Aracaju (1966-1971).
A Igreja Católica convoca concílios ecumênicos desde os primórdios do cristianismo. Essas assembleias reúnem os bispos cristãos de todo o mundo com o objetivo de deliberarem sobre aspectos problemáticos para a instituição. No Concílio Ecumênico Vaticano II (1962-1965), ela oficializou sua mudança de postura com relação aos questionamentos da sociedade moderna do século XX, cada vez mais urbana, industrial e secularizada, que progressivamente renunciava a vivência da moral de origem judaico-cristã. No Brasil e, principalmente, em Sergipe, analisamos o impacto da difusão desses valores modernos, ao longo da primeira metade do século XX, estimulados pelos meios de comunicação de massa, como o rádio. Nesse contexto, a população sergipana recebeu o anúncio de que o papa João XXIII realizaria um novo Concílio Ecumênico no Vaticano, em Roma. O objetivo de João XXIII era promover uma renovação (aggiornamento) na Igreja Católica através do diálogo com a modernidade e também buscar uma reaproximação com os grupos cristãos dissidentes do catolicismo romano. O então padre Luciano José Cabral Duarte, embora ainda não fosse bispo, acompanhou aquele evento a sua maneira, enquanto repórter da revista, de circulação nacional, O Cruzeiro e do jornal aracajuano, A Cruzada. Assim, ele descreveu as principais atividades conciliares e, através de seus textos, grande parte dos brasileiros tiveram acesso às principais discussões do Concílio Vaticano II. Em 1966, Luciano Duarte foi nomeado bispo auxiliar da Arquidiocese de Aracaju, na administração de Dom José Távora. Ao desempenhar esta função, também coube ao então Dom Luciano ajudar no processo de implantação das orientações conciliares em Sergipe. Dessa forma, o objetivo principal dessa pesquisa é discutir o Concílio Vaticano II, como um evento histórico de impacto significativo na sociedade moderna do mundo ocidental e, especificamente, no Brasil durante o século XX. Além disso, investigar os efeitos das orientações conciliares em/e para Sergipe, através do estudo de parte da trajetória de vida de Luciano Duarte, tanto como correspondente jornalístico durante o Concílio Vaticano II (1962-1965) e enquanto bispo auxiliar da arquidiocese de Aracaju (1966-1971).

Comme son titre l’indique, la présente thèse porte sur la canonicité de la Conférence des évêques. Elle vise à réfléchir au degré d’autorité decette nouvelle institution spécifiquement latine. La Conférence des évêques est devenue un organe permanent, alors que le Synode desévêques né en 1965 sous le pontificat de Paul VI n’a pas reçu cette caractéristique. La Conférence des évêques est-elle une expression de lacollégialité épiscopale ? Le Concile Vatican II (1962-1965) l’a admise comme l’une des composantes de cette collégialité. Vatican II l’aconsacrée et institutionnalisée (Constitution Lumen Gentium et Décret Christus Dominus), mais sans parvenir à lever toutes les questionsliées à son autorité et à sa juridiction. Le Synode des évêques de 1969, dont le thème annoncé était précisément la collégialité vécue, a aussiabordé la question des Conférences épiscopales. À cette Assemblée synodale, le débat a concerné principalement les moyens à mettre enoeuvre pour réaliser une coopération réelle et efficace entre Rome et les Conférences épiscopales et pour garantir une meilleure autonomie àces Conférences, sans pour autant entraver la liberté du Pape, ni porter atteinte à l’autorité de l’évêque diocésain. Il s’en est suivi une plusgrande détermination des principes qui régissent d’une part les relations entre les Conférences épiscopales et Siège apostolique, et d’autrepart les liens des Conférences épiscopales entre elles.Mais ce débat n’a toujours pas été tout à fait dirimé, surtout quant à l’autorité magistérielle de la Conférence des évêques. La qualificationjuridique en 1983 par les soins de la codification latine semble n’avoir pas suffi. Témoigne de ce malaise persistant le Synode des évêques de1985. Celui-ci a formellement demandé une réévaluation de l’institution de la Conférence des évêques : « Puisque les Conférencesépiscopales sont particulièrement utiles, voire nécessaires dans le travail pastoral actuel de l’Église, on souhaite l’étude de leur « status »théologique pour qu’en particulier la question de leur autorité doctrinale soit plus clairement et plus profondément explicitée, compte tenude ce qui est écrit dans le décret conciliaire Christus Dominus n° 38 et dans le Code de droit canonique, can. 447 et 753 ». Cela aoccasionné deux efforts institutionnels, l’un consultatif (L’Instrumentum laboris de 1987 de la Congrégation pour les évêques), l’autre décisionnel (le Motu proprio Apostolos suos de 1998). Dans cette dernière norme de requalification théologique et juridique, le Pape Jean-Paul II réaffirme de manière plus décisive la spécificité de la Conférence des évêques. Ce vaste dossier peut sembler redondant et lancinant. Les chercheurs peuvent constater que le problème de l’autorité de la Conférence des évêques s’avère encore difficile à trancher. En effet, les principaux paramètres de l’édifice ecclésial ne sont-ils pas profondément interrogés ?
As it is suggested within the title, the present thesis focuses on the canonicity of the Conference of bishops. It aims to reflect the degree ofauthority of this new specifically Latin Institution. The bishops Conference has become a permanent body, while the Synod of bishops whichwas born in 1965, under Pope Paul VI did not receive this feature. Is the Conference of bishops an expression of episcopal collegiality? TheSecond Vatican Council (1962-1965) was admitted as a component of this collegiality. Vatican II was consecrated and institutionalized(Constitution Lumen Gentium and Decree Christus Dominus), but failed to raise any issue relating to its authority and jurisdiction. The 1969Synod of bishops, whose theme was announced, more precisely lived collegiality, also addressed the question of episcopal conferences. Atthe Synod Assembly, the debate has mainly concerned the means to implement in order to achieve a real and effective cooperation betweenRome and the bishops' conferences, and to ensure greater autonomy to these conferences, without impeding the freedom of the Pope, orundermining the authority of the diocesan bishop. There ensued a greater commitment to the principles which govern, on the one hand, therelationship between the Episcopal Conferences and the Apostolic See, and on the other hand, the links between the different episcopalConferences.But that debate has still not been completely invalidated, especially as it refers to the teaching authority of the Conference of bishops. Thejuridical qualification, in 1983, through the efforts of the latin codification seems to have been insufficient.The Synod of Bishops, in 1985, demonstrates this persistent discomfort. It has formally requested a reassessment of the institution of theConference of bishops: « Since the Episcopal Conferences are particularly useful, even necessary in the current pastoral work of theChurch, we want to study their theological " status " so that in particular the issue of their doctrinal authority would be more clearly anddeeply explained, taking into account what is written in the conciliar Decree Christus Dominus, item N° 38 and in the Code of Canon Law,can. 447 and 753 ». This situation derived to two institutional efforts: an advisory one (The Instrumentum laboris of 1987 of theCongregation for bishops), then another one, a decision (the Motu proprio Apostolos suos 1998). In this last theological standard and juridicalrequalification, Pope John Paul II reaffirms, more decisively, the specificity of the Conference of bishops. This extensive file may seem to beredundant and haunting. Researchers can notice that the problem of authority of the Conference of bishops remains difficult to determine. Infact, are the main parameters of the ecclesial structure not deeply questioned ?

O aparecimento do Movimento Ecuménico em 1910, em meio protestante, é fruto do desejo de unidade entre cristãos de várias Confissões, nos finais do século XIX e princípios do século XX. A divisão dos cristãos, escândalo para o mundo que compromete a credibilidade da mensagem evangélica, despertou neles a urgência do diálogo para derrubarem as barreiras da divisão, de modo a concentrarem-se no anúncio do único e mesmo Senhor Jesus Cristo. A Igreja católica apresentou algumas dificuldades em reconhecer o Movimento Ecuménico Moderno e, por isso, inicialmente teve uma atitude oficial de resistência. Paulatinamente, foi percorrendo um caminho de abertura, ainda que lentamente, ao longo dos vários pontificados. Porém, surgiram no seio da Igreja católica algumas personalidades que foram pioneiras na causa ecuménica, que perceberam a urgência do ecumenismo e, neste sentido, desenvolveram iniciativas particulares que contribuíram para a construção e consolidação das bases ecuménicas dentro do catolicismo. Só a partir do II Concílio do Vaticano, nomeadamente com o Decreto Unitatis Redintegratio, é que a Igreja católica mostrou uma nova atitude perante o Movimento Ecuménico Moderno e procurou, num espírito de renovação, uma nova fundamentação relativamente à práctica do ecumenismo.
The arising of the Ecumenical Movement in 1910 in the midst of protestant Christianity is the fruit of a desire of unity between Christians from different denominations, which rose in the end of the XIXth and beginning of XXth century. The division of Christianity, seen as a scandal to the world for compromising the credibility of the message of the Gospel, awoke the urgency of dialogue as a way to overturn the barriers that caused division, so as Christians would focus on proclaiming one and the same Lord Jesus Christ. The Catholic Church initially resisted in recognizing the Modern Ecumenical Movement due to some issues it apparently presented. Nevertheless, progressively she slowly walked towards an acceptance of it, throughout the succeeding pontificates, having pioneer figures in the cause that understood the urgency of the matter. Some initiatives contributed to the building and consolidation of this ecumenical basis within Catholicism. It was only with the Second Vatican Council, specifically with the decree Unitatis Redintegratio that the Catholic Church officially showed a new attitude towards the Modern Ecumenical Movement and sought new grounds for ecumenical practices.

The sources of the Second Vatican Council (1962–65), the history of the road to the council, and the nature of theological reform and development have been the object of much scholarly energy since 1965. To this day, the meaning, significance, and interpretation of Vatican II remain contested, and these debates have great importance for the Catholic Church and for Christian ecumenism. While studies exist that link the council to the thought of the Patristic period, as well as to movements of the nineteenth and twentieth centuries, hitherto the connection of Vatican II to the post-Tridentine but pre-nineteenth-century church has been almost completely overlooked....