caite.info Personal Growth VATICAN II PDF

Vatican ii pdf

Wednesday, December 12, 2018 admin Comments(0)

PDF | On Jul 28, , Christopher Richard Mwashinga and others published VATICAN COUNCIL II: DID THE CATHOLIC CHURCH CHANGE ITS POSITION. Vatican Council II. By B. B. Beach. Departmental Secretary. Northern European Division. [Dr. Beach is in Rome as an accredited journalist covering for REVIEW. This lecture to inaugurate the Vatican Council II Chair of Theology will 2Joseph Cardinal Bernardin, “Vatican II's Pastoral Constitution on the.


Author: LEOPOLDO ANNETT
Language: English, Spanish, French
Country: San Marino
Genre: Fiction & Literature
Pages: 418
Published (Last): 11.03.2016
ISBN: 237-5-44297-766-6
ePub File Size: 26.80 MB
PDF File Size: 16.52 MB
Distribution: Free* [*Regsitration Required]
Downloads: 42339
Uploaded by: ANNETTA

Second Vatican Council. DOCUMENTS OF THE SECOND VATICAN COUNCIL. Vatican Council II. Constitutions. Dei Verbum [Byelorussian, Chinese, Czech. Constitutions, Declarations and Decrees COUNCIL VATICAN SEC. Declarations s DECLARATION ON CHRISTIAN EDUCATION. GRAVISSIMUM. Council of Jerusalem 50 AD. ▣ held to decide the entrance of Gentiles into the. Church. ▣ Prior to this council there was division in the. Church between Jews.

The faithful proceed to the eternity but it does not discharge them from their earthly tasks. Both nature and history are ordered to ends inscribed in their very existence by their creator and redeemer. He characterized suc- cessive discussion about Zurich draft in the following words: Thus, Congar saw that the Church contains diversity and plurality of the opinions. This chapter deals with the role of the Church in the modern world and that is the point which links the previous doctrinal chapters about the anthropology to the con- crete problems in the second part.

Pesch comments this situation in following words: KNA, , Pesch, II. We can see that Vatican II was a truly ecu- menical Council with the common concern over Christendom. On 16 May Congar made a note in his diary: Je les trouve mauvais: Mais comment faire?

Congar stressed the importance of unity between anthropology and theology and he de- manded more biblical and Christian expressions in the document.

Congar worked under big pressure. First, his health was not good. Second, he felt the time pressure and absence of recreation. Congar, Mon Journal du Concile I. Delhaye and C. Moeller were present. Congar, Ibid.

Ii pdf vatican

There were two topics: The theologians discussed the new chapter which was demanded for scheme XVII. Congar describes the methodology of work in Malines in following words: Next reunion was arranged on 17 September in Malines again. According to Moeller, Congar played a very impor- tant role at the second meeting in Malines. This concept talked about trilogy: The main prob- lem was that there were two drafts at once: Congar par- ticipated here as well. Congar was in Rome at this time.

He worked on the scheme De Ecclesia, especially on the part De po- pulo Dei. He just mentioned the gathering in Zurich. He characterized suc- cessive discussion about Zurich draft in the following words: According to him, it was something between a theological text and a sermon.

The text contained a lot of good things but they were expressed in empty phrases. The Curia centered around cardinal Ottaviani had a problem with the direction of the future Pastoral Constitution.

It seems to be clear when we investigate what happened 6 June during the second intersession of the Mixed Theological Commission. Lio and P. See G. Alberigo ed. Maryknoll NY — Leuven: Orbis — Peeters, , But there is a possibility to understand it easily as an opposition to the entire scheme and his basic ideas. Since the progressive group had majority the opponents were not able to mar the work on the Constitution at all.

However, they needed a scapegoat. This can be one image of the Council. Indeed, it is not pleasant at all. Fortunately, it is not the only picture of the Council we have.

They prepared six propositions for the text.

Ii pdf vatican

For instance, they suggested not to speak about mission or evangelization itself but to speak about the mission and responsibility of the Church toward to the world. Then, the con- cept of signa temporum signs of the time was a very important point.

The draft considered the western context Europe, North America only. The theologians mentioned above proposed to extent the focus on the African, Asian and South-American context, too.

Then Mgr. McGrath intervened for the signs of the time. Rahner stressed the dialogue in this matter. It was decided to make several sub-commissions to deal with the pro- posed points. Congar worked on the nature-grace problem, the histori- cal realism and the progress. As we can see, this meeting was dynamic. Congar was full of enthusiasm.

He opposed to H. According to Congar, theologians were not supposed to lead the Church but to inform it. Nev- ertheless the document was still without a name. The meetings of sev- eral commissions and subcommissions continued as well as the hard work of many theological experts including Congar.

The contribution of Polish bishops — the so-called project Polonais as Congar called it — is to be mentioned as a very important contribution to the con- tinuous discussion about the relationship between the Church and the modern world. Why is it necessary to mention this event? The repre- sentative of Polish proposal was nobody else but Mgr.

Karol Wojtyla, the archbishop of Cracow. Consequently, Wojtyla and Congar worked closely in a small sub-group. He saw Wojtyla as a prominent personality and charis- matic bishop. Congar noted the critique of Polish project in his diaries.

While the main interest of scheme XIII was the context of the entire world, the Polish draft, in spite of several theological advantages, derives from particular circumstances of socialistic Poland where Catholics were majority. Congar, expressed at the end of the Council: Ashgate, , Nevertheless, the latter development and interpretation of the Council went in other sense. Thus, the attempt to solve the long crisis of Church in modern world through the Council was a glimpse of new method which was abandoned in many respects afterwards.

Congar worked day by day on sev- eral documents of the Council. One day, for instance, he was involved in De Ecclesia and another in De oecumenismo. After the enclosure of the Council, Congar made a note into his diary which eloquently sum- marizes his contribution to the development of the Council documents. Mannion ed. Liturgical Press, , Souvent je pense: This chapter deals with the role of the Church in the modern world and that is the point which links the previous doctrinal chapters about the anthropology to the con- crete problems in the second part.

Congar understands the chapter IV as the heart of the whole Constitution.

The Pastoral Constitution deals, on the one hand, with the mission of the Church to transform the world and humankind through the Easter event of Jesus Christ. This transformation, on the other hand, is not the only activity of the Church. There is something else which derives from 42 Ibid. Herder and Herder, , There is the challenge and obligation for all baptized Christians to live in the world and to be responsible for the circumstances in which they live.

The basis of this function of the Church, according to Congar, is clearly biblical. In the Old Testament we read about God the Creator of man and all things. The New Testament presents the evident central role of Christ who is the head of both, the Church and all the things. This very important thing was not always recognized by the Church.

Congar means that within this topic the document should say more about the mistakes and false attitudes of the Church in the history. Both, the Church and the world seek the similar goal of human beings, better future or, in brief, the future of humanity.

Translated into theological terms, salvation does not mean escape from history, but it is to be sought within it. But it was a summary of the post-tridentine magisterial the- ology only and nothing new was said. The result was that the scheme 46 Ibid. This attitude is deeply juridical and it is an abstract theory. Temporalia et saecularia are subordinated to spiritualia et coelestia. In modern theological terms instead, anthropology is bound up with eschatology in exclusive way. The Church — the People of God — is not separated from the world but it exists in the midst of the world.

The faithful proceed to the eternity but it does not discharge them from their earthly tasks. The Church rec- ognizes the positive value and the autonomy of this world and it does not reduce the world to a temporary place for the people before the life after death. Fi- nally, the transcendent mystery is revealed only in the history and in the particular culture and context of the human life. They had primarily to obey and live according to the laws. The princes were expected to enact laws in harmony with the law of God, as expounded by priest, and to place their sword at the service of the faith.

Congar, Mon journal du Concile I. On the contrary, Gaudium et Spes deals with another theological statement. Of course, there is certainty of the absolute gratuitousness of human vocation to be a child of God. Nevertheless, this vocation is intended from the beginning. It means that there is integral vocation of all peo- ple because all the people are created to image of God. It is not something far in the eschatology but it is also here in the midst of the world. The world is not understood as an opponent of the Church any more.

Gaudium et Spes stressed in many places the hidden presence of Christ and Holy Spirit in the world. In his opinion the Church means the salvation for the world and the world means the health for the Church.

The People of God is not isolated in a kind of vacuum between the earth and heaven. Congar sees that Christian teaching of the New World does not mean the dis- solution of this world.

The Christianity is a big corrective to the deeply spiritual Platonism and also to the ideology of pure materialism. The theology can appreciate the importance of the present world in the history of salvation. See H. Aubier, It led the Church to be more humble and more open to the world in positive way. He also emphasized the tradition of the Church very much, especially in the case of rediscov- ering the real conciliarity in Vatican II, which is one of the essential elements of the Church.

This deep experience of the Council helped to overcome apologetic and defensive ecclesiology of the post-tridentine theology. He worked on the second chapter of the Dogmatic Constitution Dei Verbum. Congar wrote the introduction and conclu- sion of De oecumenismo i. He cooperated with entire project of the Declaration on the Religious Freedom. He read Protestant theolo- gians and especially works of Martin Luther.

Congar sees Luther as one of the greatest thinkers in the history of Church and he placed him on the same level as Augustine and Aquinas. Luther was a perma- nent source of inspiration for him. Further, Congar attended lectures and courses at Protestant faculty of theology in Paris. He also studied Kierkegaard and Barth. Gillson, J. Maritain, G. Marcel and others. Through these encounters, Congar was aware that Catholics have misconceptions and prejudices about the Protestant traditions.

The aim of Cahiers was to make clear all the foundationless misunderstandings. See E. Oxford Uni- versity Press, , 45— The following three most important books are to be mentioned among the number of his works: First, it was viewed as societas perfecta.

Sec- ond, it assumed a counter-Reformation position. We can rather speak about Catholic unionism in that period intending the ef- fort to gather all non-Catholic Christians back to the Roman Catholic Church.

On the other hand, Congar understood ecumenism as a true dialogue between Churches and also a challenge to all Christians. Flynn ed. Peeters, , Some fathers of council made jokes about Congar: On the other hand, Vatican I was rather an attempt to build an enclosed Catholic fort and constitute Christian life inside its walls and promote opposition mentality against the whole world.

For instance, see I. New Light on Vatican I, Rome: Congar proposed the theological un- derstanding of this term instead of the juridical meaning. Unity and uniqueness of the Church, according to Congar, derives from the life of the Trinity. This unity contains also diversity of human life.

Sec- ond point is the catholicity — Catholicam. Catholicity does not deal only with the geography the Church is present in each region of the world , quantity there are people of all nations and races in the Church , and temporality the Church has been here since Christ without discontinuity.

All these things are true, but according to Con- gar the primary meaning is rather qualitative. The catholicity of the Church is founded in the plenitude of the grace in Christ. The catholic- ity means the potency to spread out the message of the salvation among all human beings in their diversity.

Because of the division of the Christians, we do not live in full catholicity, says Congar. The ec- umenism is a challenge for continuous reform of the Church with the aim to achieve fuller catholicity. The other book, which we already mentioned is a research of the authentic reform of the ecclesiology.

He makes a distinction between the Institution and the Community of disciples. Further, he points out the disjunction between the Church invisible and the earthly ecclesial community. And in the third part of the book he deals with the reform of the Reformation. By an irony of fate Congar obtained an invitation to Rome in February Congar wanted to rediscover the place of the lay people in the Church.

The book was published in and imme- diately the question arose: In short, suspicioun reigned in the Church and every new idea was questionable and doubtful. There is still the same truth but deeper interpretation. We are able to reach another sense of dogma in new context and at same time dogma holds the direction toward truth without change.

Sharkey ed.

Texts and Documents —, vol. Ignatius Press, , 23— Congar says: The Decree Apostolica Actuositatem is an explanation of the apostolate of laity. The importance of lay people is included in the Decree on ecumenism.

Last but not least, the Pastoral Constitution on the Church in the Modern World Gaudium et spes speaks about the vocation of lay people in the world. In the last years immediately before the Second Vatican Council Congar wrote other important books on this theme. He speaks about responsibility of lay people for the world. He points out that apostolate is a natural vocation of lay people.

See J. The Priory Press, , — On 11 September the Pope mentioned the distinction between the Church mission ad intra and ad extra. The Pope was amazed because the letter expressed exactly, what the Council should be about. He delegated Suenens to write report about the expectations from the Council. Suenens wrote a negative statement what Council should not be and a positive statement what Council should be. It leads us to the claim that the 14 See Ch. Vorgrimler ed. Herder and Herder, , 8.

The second one was supposed to develop questions about relation between the Church and the modern world. A new schema was prepared in the spring Finally, the additions were included into the text of the Constitution and the Coun- cil discussed the schema consisting of two parts during the fourth ses- sion in October In November some amendments were added and on 7 December the text of the Constitution was accepted by votes. Curia wanted to stay within the issue ecclesia ad intra only.

A very important role in development of the Pastoral Constitution was played by protestant theologian Vis- cher from The World Council of Churches. He sent a private letter to cardinal Guano. The letter contained his criticism and his suggestions. Scholar O.

Documents of the Second Vatican Council

Pesch comments this situation in following words: KNA, , Pesch, II. We can see that Vatican II was a truly ecu- menical Council with the common concern over Christendom. On 16 May Congar made a note in his diary: Je les trouve mauvais: Mais comment faire? Congar stressed the importance of unity between anthropology and theology and he de- manded more biblical and Christian expressions in the document. Congar worked under big pressure.

First, his health was not good. Second, he felt the time pressure and absence of recreation. Congar, Mon Journal du Concile I. Delhaye and C. Moeller were present. Congar, Ibid. There were two topics: The theologians discussed the new chapter which was demanded for scheme XVII.

Congar describes the methodology of work in Malines in following words: Next reunion was arranged on 17 September in Malines again. According to Moeller, Congar played a very impor- tant role at the second meeting in Malines.

This concept talked about trilogy: The main prob- lem was that there were two drafts at once: Congar par- ticipated here as well.

Congar was in Rome at this time. He worked on the scheme De Ecclesia, especially on the part De po- pulo Dei. He just mentioned the gathering in Zurich. He characterized suc- cessive discussion about Zurich draft in the following words: According to him, it was something between a theological text and a sermon. The text contained a lot of good things but they were expressed in empty phrases.

The Curia centered around cardinal Ottaviani had a problem with the direction of the future Pastoral Constitution. It seems to be clear when we investigate what happened 6 June during the second intersession of the Mixed Theological Commission.

Lio and P. See G. Alberigo ed. Maryknoll NY — Leuven: Orbis — Peeters, , But there is a possibility to understand it easily as an opposition to the entire scheme and his basic ideas. Since the progressive group had majority the opponents were not able to mar the work on the Constitution at all. However, they needed a scapegoat. This can be one image of the Council.

Indeed, it is not pleasant at all. Fortunately, it is not the only picture of the Council we have.

Other books: PRO HADOOP PDF

They prepared six propositions for the text. For instance, they suggested not to speak about mission or evangelization itself but to speak about the mission and responsibility of the Church toward to the world. Then, the con- cept of signa temporum signs of the time was a very important point.

The draft considered the western context Europe, North America only. The theologians mentioned above proposed to extent the focus on the African, Asian and South-American context, too. Then Mgr. McGrath intervened for the signs of the time. Rahner stressed the dialogue in this matter. It was decided to make several sub-commissions to deal with the pro- posed points.