Second Vatican Council Research Papers (original) (raw)

De viering van de vijftigste verjaardag van het Tweede Vaticaans Concilie riep in het Nederlandse taalgebied de vraag op naar de actualiteit van de beschikbare vertalingen. De eerste vertalingen verschenen immers spoedig na de afkondiging... more

De viering van de vijftigste verjaardag van het Tweede Vaticaans Concilie riep in het Nederlandse taalgebied de vraag op naar de actualiteit van de beschikbare vertalingen. De eerste vertalingen verschenen immers spoedig na de afkondiging van een document, zonder afstemming van de documenten op elkaar. Vijftig jaar later stelde men vast dat dit Nederlands vaak niet meer aansluit bij het hedendaagse taalgebruik. Dit vormt voor de jongere generatie soms zelfs een obstakel voor de toegang tot het concilie en de studie ervan. Deze vaststelling zette een groep van Vlaamse en Nederlandse theologen ertoe aan om een nieuwe vertaling te verzorgen die zowel aan het concilie als aan het hedendaagse Nederlands recht zou doen.
Een ploeg van een 20-tal vertalers en een 25-tal theologische adviseurs uit Noord en Zuid zette zich aan het werk onder de leiding van een kernredactie die bestond uit: M. Lamberigts, P. De Mey, H. Witte, K. Schelkens, H. Tercic en D. Bosschaert. Het geheel werd voorzien van een historische inleiding en elk document kreeg eveneens een inleiding waarin zowel het tot stand komen van het document als de receptie ervan wordt behandeld. In dit boek wordt de nieuwe Nederlandse vertaling naast de oorspronkelijke Latijnse tekst afgedrukt. Een standaardwerk voor al wie betrokken is bij de Kerk en de studie ervan.

This chapter examines two attempts at renewal in the Archdiocese of Bangalore, India – the adaptation of liturgical language to the local vernacular and "inculturation" of the form of liturgical expression into the local cultural context.... more

This chapter examines two attempts at renewal in the Archdiocese of Bangalore, India – the adaptation of liturgical language to the local vernacular and "inculturation" of the form of liturgical expression into the local cultural context. It highlights the unintended consequences of these efforts, including conflicts and violence that persist to this day.

Estas páginas suponen por tanto una visita guiada, una invitación a la lectura, una puerta de entrada a los mismos textos conciliares, que pueden ser plenamente comprendidos por el lector o la lectora contemporáneos. Comienzan por el... more

Shows that while John Paul II was greatly influenced by both Gaudium et Spes 22 and 24, he is not the author of either. A detailed investigation of the authorship is made from the archives of Pierre Haubtmann, the chief editor of Gaudium... more

Shows that while John Paul II was greatly influenced by both Gaudium et Spes 22 and 24, he is not the author of either. A detailed investigation of the authorship is made from the archives of Pierre Haubtmann, the chief editor of Gaudium et Spes.

Here are the first pages of my new book on general sacramental theology.

Is Traditionis Custodes an abuse of Papal authority? Some Catholic scholars assert that the restrictions made in the recent Motu Proprio, and, by extension, the changes in the post-conciliar liturgical reform, are ultra vires. Others,... more

Is Traditionis Custodes an abuse of Papal authority? Some Catholic scholars assert that the restrictions made in the recent Motu Proprio, and, by extension, the changes in the post-conciliar liturgical reform, are ultra vires. Others, argue that several Ecumenical Councils, and multiple exercises of the Papal Magisterium, confirm the Pope has the authority to change the accidental features of the Roman Rite, to which category these changes belong. This paper adopts the latter position and directly engages the foremost proponent of the former position, namely. Dr. Peter Kwasniewski.

Joseph Cardijn lui-même nous a proposé une méthode pour faire l'histoire de la JOC : « On peut la concevoir comme l'histoire de quelques dates : événements, faits saillants, privés ou publics, qui sont comme les jalons, les étapes de... more

Joseph Cardijn lui-même nous a proposé une méthode pour faire l'histoire de la JOC : « On peut la concevoir comme l'histoire de quelques dates : événements, faits saillants, privés ou publics, qui sont comme les jalons, les étapes de cette histoire. C'est l'histoire extérieure, publique, officielle. On peut la concevoir aussi comme l'histoire de la vie journalière, croissante, active, intérieure et extérieure, avec ses influences, son esprit, ses crises et ses développements. Cela, c'est l'histoire vraie, continue, qui se déroule comme un film, qui coule sans arrêt comme un fleuve.

An uncut version of the interview that appeared in Oct 7, 2016 issue of Commonweal.

After fifty years of Vatican II, it is time to review the events and question the effectiveness of reforms and council resolutions. Nowadays, there are many opinions and trends regarding the interpretation of the Council. The opening... more

After fifty years of Vatican II, it is time to review the events and question the effectiveness of reforms and council resolutions. Nowadays, there are many opinions and trends regarding the interpretation of the Council. The opening speech offers a reading key to understanding of the Council. The Gaudet Mater Ecclesia and so-called reforms, serving us also a criteria for assessing the post-council. This article presents John XXIII speech, followed by a comment, noting the relevant aspects to a proper interpretation of Vatican II Council and choosing for a so-called "hermeneutic of reform", in which the last council is seen in continuity with the previous councils.

A review of Yves Chiron's biography of Archbishop Annibale Bugnini

In this essay I would like to show how writing history by Jesuits historians changed in the last decades. For many years the Jesuit Historical Institute based in Rome published sources concerning history of this Catholic religious order.... more

In this essay I would like to show how writing history by Jesuits historians changed in the last decades. For many years the Jesuit Historical Institute based in Rome published sources concerning history of this Catholic religious order. The typical and most representative publication of Jesuits historians is Diccionario Historio de la Compania de Jesus. Bibliografico-tematico in 2001. What is characteristic for this kind of historiography is the concentration on facts and limitation of interpretation. More hermeneutical approach toward the history of the order could be seen in publications by John O’Malley, particularly in his First Jesuits and Four Cultures of the West. In both books O’Malley presented the Jesuits more as a cultural phenomenon than as a missionary organization. From the same perspective I wrote the history of the Jesuits in Poland in 1564-1668.

The prayer of a Christian is the subject of his daily care in the process of spiritual development. We can say that without it and its dynamic development it is not possible for the spiritual progress of the Christian and the Church in... more

The prayer of a Christian is the subject of his daily care in the process of spiritual development. We can say that without it and its dynamic development it is not possible for the spiritual progress of the Christian and the Church in which he or she lives. It is also a very extensive subject of research and scientific work in the field of theology and especially the theology of spirituality. Hence, it must be treated in a multi-faceted and multi-directional way. Among all the different categories of prayer, community prayer and common prayer are very important. This distinction is necessary because it reveals to us the truth that every prayer has a communal character, but it is not always common. However, prayer celebrated together is the source of Christian life and the Church, and it is the clearest and most readable testimony of faith.

El 4 de diciembre de 1962, se levantó elcardenal Suenens en el aula conciliar. Quedaban cuatro días para terminar la primera sesión del Concilio. En ese momento,el Concilio, como un enorme navío, habíaembarrancado y no se veía claro cómo... more

El 4 de diciembre de 1962, se levantó elcardenal Suenens en el aula conciliar. Quedaban cuatro días para terminar la primera sesión del Concilio. En ese momento,el Concilio, como un enorme navío, habíaembarrancado y no se veía claro cómo po-nerlo otra vez a navegar. Algunos optimistas pensaban que bastaba moverse, y nose hacían idea del tamaño de lo que había que mover y de las dificultades enormes de conducirlo hacia alguna parte.

L’imago Dei est d’abord considéré dans le contexte théologique du Concile Vatican II, notamment dans le débat entre Barth et Brunner sur le point de contact (Anknüpfungspunkt) humain pour la grâce. Ce débat se poursuit implicitement dans... more

L’imago Dei est d’abord considéré dans le contexte théologique du Concile Vatican II, notamment dans le débat entre Barth et Brunner sur le point de contact (Anknüpfungspunkt) humain pour la grâce. Ce débat se poursuit implicitement dans le premier chapitre de Gaudium et spes. Après une recherche sur la genèse du thème de l’imago Dei dans l’histoire rédactionnelle, l’auteur s’intéresse surtout à l’articulation de deux textes clé : Gn 1,26-27 (l’homme et la femme à l’image de Dieu) et Col 1,15 (le Christ image du Dieu invisible). L’évaluation divergente de la portée de ces textes aboutit ou bien à une méthode qui part de l’anthropologie pour aboutir à la christologie ou bien à une anthropologie qui est déployée à l’intérieur de la christologie. Ces deux approches ne sont pas prises en tant qu’opposées, mais elles sont à compléter par une troisième approche qui procède de la christologie vers l’anthropologie. L’humanité sauvée par et dans le Christ est le point de départ d’une réflexion anthropologique renouvelée. La question de l’Anknüpfungspunkt ne se pose pas comme une question purement philosophique, mais requiert un travail philosophique à partir de la christologie

This paper examines the themes and contents of Gaudium et spes of the Second Vatican Council from the perspective of social ethics, as well as its implementation in the Hong Kong Catholic Church.... more

This paper examines the themes and contents of Gaudium et spes of the Second Vatican Council from the perspective of social ethics, as well as its implementation in the Hong Kong Catholic Church. 本文主要從社會倫理角度檢視牧職憲章的內容，以及香港教會的實踐情況。首先，本文簡介梵二時代的社會和教會背景，從而帶出牧職憲章的需要性和重要性；然後，從社會倫理角度討論牧職憲章採用的方法和內容重點，並指出它對教會和社會作出的貢獻；接著，探討牧職憲章頒布後社會訓導及社會牧職的發展，並以香港教會為例，討論如何落實這些重點；最後是筆者作出的一些展望和總結。

10,00 € 6,00 € Samuele Pinna Presentazione di Piero Viotto SINTESI Il volume è un’introduzione al Vaticano II, nata da una rielaborazione di quanto papa Benedetto XVI ha scritto o insegnato, in diverse occasioni, sul... more

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological... more

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

Fruits of American Intercultural studies in abroad. Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) in the United States, in a result of efforts to make more effective the FSI’s activity... more

Fruits of American Intercultural studies in abroad. Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) in the United States, in a result of efforts to make more effective the FSI’s activity in communication with another nations or civilizations. – In parallel, actually, the church evolved its own theory and practice of intercultural communication, too, since and after the Second Vatican Council. Especially in Saint John Paul II’s activity, who was canonized in 2014 by the recent Pope Francis, who seemed to follow his great predecessor and it was evaluated by such Israeli politicians as Simon Perez. – Saint John Paul II’s entire pontificate was full of intercultural actions: praying together with the Dalai Lama in Assisi (1986), while putting a Buddha on the altar; and he was who has first visited the Jewish synagogue of Rome. -- All these led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001. - He was criticized by the conservative wing of the church, but his activity was developed ahead by the posterity, when the recent pope Francis went ahead by modernisation of the church.

Francis Fukuyama, in an essay published in “Foreign Affairs” in summer 2016, (Fukuyama, 2016) highlighted that the Western ideological consensus, which characterized much of the 1990s and the first decade of the New Millennium, rested on... more

During an ongoing reform of parish staff led by the Church authorities ofthe Russian Orthodox Church, new positions in parishes are establishing, that of religious educator (catechist), social worker and youth worker. The principal object... more

During an ongoing reform of parish staff led by the Church authorities ofthe Russian Orthodox Church, new positions in parishes are establishing, that of religious educator (catechist), social worker and youth worker. The principal object of this activation of parish life through structural changes is transforming parishes into missionary centers. Nevertheless, not always and not everywhere this initiative is welcomed enthusiastically or results in intensification of social, missionary and youth activities. In fact, many parishes followed the requisitions only nominally. In that context, it is only logical to consider the experience of the Catholic Church, where laypersons over half a century are holding established positions in parishes, including posts with the same responsibilities. However, if in the Russian Church the attempts to involve laypersons in parish work and emerge their role are not only conditioned but also motivated mostly by purely practical reasons, the idea of Church ministry of laypersons in the Catholic Church is based on profound theological foundations. The author sets forth premises of establishment of the parish positions for laypeople in the Catholic Church, introduced mainly at Vatican II. For this, he considers the change in expressing the idea of hierarchical structure of the Church, the council's teaching on Church ministry and relationship between priests and laity. As an example of the practical realization of these theological premises, the author cites the German Catholic Church, where due to limited number of priests lay activity in parishes is widely spread and is quite versatile.
Keywords: Second Vatican Council, ecclesiology, Catholic Church, priesthood, lay people, parish, Church ministry, catechumenate, mission, youth work.

« Allons-nous refaire la paix ? Aujourd'hui même ? Ici ? Le Pape sera-t-il de nouveau l'ami des artistes ? » 3. Cette salve d'interrogations au milieu du discours de Paul VI adressé aux artistes en un lieu exceptionnel - la Sixtine - et... more

« Allons-nous refaire la paix ? Aujourd'hui même ? Ici ? Le Pape sera-t-il de nouveau l'ami des artistes ? » 3. Cette salve d'interrogations au milieu du discours de Paul VI adressé aux artistes en un lieu exceptionnel - la Sixtine - et en un temps non moins exceptionnel - le Concile -, est significative de la préoccupation qui traversa l’archevêque de Milan devenu pape.

Vocation is specifically expressed in the Chruch, where the therm is exclusively associated with the vocation to the priesthood and religious status. However, the Church is not only clergy and monkery, but also laical, whose role in the... more

Vocation is specifically expressed in the Chruch, where the therm is exclusively associated with the vocation to the priesthood and religious status. However, the Church is not only clergy and monkery, but also laical, whose role in the Church after the Second Vatican Council is defined as a mission and also as a personal calling-vocation. Lay person are designed by God for the apostolate trough baptism and confirmation in the places, where only through them can people hear the gospel and know Christ. By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will. Lay people are called by God to make their apostolate, through the vigor of their Christian spirit, a leaven in the world.

A look at Inter Mirifica in light of modern communications theory.