Sentences with phrase «second vatican»

For the Catholicism of the Second Vatican Council in the 1960s, however, no adjustment to alien ideas was required.

Such, I take it, is the inner logic of what the Second Vatican Council said about ecumenism and what John Paul II reiterated in Ut Unum Sint in his eloquent statement that ecumenism is not optional.

A newly married layman and graduate student, I found myself in Rome in 1963 covering the second session of the Second Vatican Council, working as a freelance reporter for the National Catholic Reporter, Commonweal, and for any other publications that would run my work, while my wife, Karen,....

In spite of Rome's misgivings, American Catholics fervently supported a religio - political arrangement that had no theological justification until the Second Vatican Council.

One of the slow growing fruits that has developed out of the Second Vatican Council is an emerging deeper understanding of the relationship between Mary and the Church.

The Second Vatican Council's Dei Verbum could say: «There is a growth in insight into the realities and words that are being passed on... [coming] from the intimate sense of spiritual realities which they experience... The Holy Spirit himself constantly perfects faith by his gifts, so that they may be more and more profoundly understood.»

The Second Vatican Council featured heavily in the course.

The statement cites the Second Vatican Council: «The political community and the Church are autonomous and independent of each other in their own fields.

This task is very similar to the one that has been imposed upon Christians since the Enlightenment, and to which the Second Vatican Council, as the fruit of long and difficult research, found real solutions for the Catholic Church.

The «new» trend in the celebration of the Sacred Liturgy is unmistakably towards what is becoming more clearly one of the hallmarks of Pope Benedict's pontificate: the authentic implementation of the liturgical reform according to the mind of the Second Vatican Council.

If you read the Catechism and the documents of the Second Vatican Council, it becomes glaringly clear that the Church is quite simply the continuation of Christ's loving and healing presence here on earth; right now.

Clearly the true, Catholic — Second Vatican Council — sense of «participation» has been bypassed here.

We can see here an emphasis on the dignity and value of the human person that was at the heart of Pope John Paul's philosophical studies and is echoed both in the teachings of the Second Vatican Council — to which he made noted contributions as a bishop — and in subsequent teachings of the Magisterium.

His liberal critics, of whom there are many, have over the years accused of him of trying to roll back the Second Vatican Council (1962 - 1965).

After the Second Vatican Council the Catholic Church was more discreet and almost remained aloof on this issue.

The distinguished Cardinal Schönborn is frank in the Foreword of this book: «the period following the Second Vatican Council was one of confusion in... the Church,... not least in the educational sphere... teachers, professors, and administrators lacked an adequate understanding of their role as evangelists, charged with transmitting the faith to the next generation.

It has now been almost fifty years since the Catholic Church created waves by opening the Second Vatican Council.

Not long after Paul VI brought the Second Vatican Council to its solemn conclusion on the Feast of the Immaculate Conception in 1965, Jacques Maritain published The Peasant of the Garonne.

For the sake of clarity this can be broken into three periods: the situation prior to the Second Vatican Council and the teaching of chapter VIII of Lumen Gentium; the ecclesiological developments immediately following the Vatican II; and finally the rediscovery of the Marian profile of the Church, in particular as expressed in the ecclesiology of the great Swiss theologian Hans Urs von Balthasar.

The Second Vatican Council, through its Pastoral Constitution, called for an intellectual development that synthesises science, personalism and other aspects of modern culture with Church teaching, in a spirit of respectful but evangelical openness towards those outside the Church.

During this Year of Faith, 50 years on from the beginning of the Second Vatican Council, the Church is calling us to recover the texts of that ecumenical council as «normative» for the 21st century.

He details how the Second Vatican Council was used to propagate ideas which were exactly the opposite of what it said.

* Surprised by Hope by NT Wright Exclusion and Embrace by Miroslav Volf * One.Life (Chapter 12) by Scot McKnight * A Wideness in God's Mercy by Clark Pinnock The Last Word and the Word After That by Brian McLaren * The Great Divorce by C.S. Lewis * The Second Vatican Council's Lumen Gentium * Evolving in Monkey Town (Chapters 6 - 15) by Rachel Held Evans Updated: Razing Hell by Sharon Baker

Surveying the Pope Emeritus's life and works, it is difficult to think of any other Catholic thinker who so profoundly shaped the Church's theology since the Second Vatican Council.

The Constitution on the Church in the Modern World of the Second Vatican Council Gaudium et Spes sums up the perspective with the arresting statement: «The Church believes that the key, the centre and the purpose of the whole of man's history is to be found in its Lord and Master».

On the other hand, we have those who reject the Second Vatican Council altogether and see no need for any development in the Church's doctrinal, catechetical or pastoral approach to the world.

The Ratzinger Report (RR), as it came to be known in English, covered a wide range of theological topics which were — and indeed have remained — particularly pressing since the Second Vatican Council.

During the Second Vatican Council, a little - known moment occurred when Msgr Alberto Gori, the Patriarch of Jerusalem, rose to raise a question.

Such background information may help us to appreciate the extent of the struggle the idea of revelation in Catholic theology has undergone in order eventually to be liberated, especially through the work of the Second Vatican Council, from association with theological schemes that tended to narrow its meaning unnecessarily.

Even though they continue to be bound to the Roman Catholic Church emotionally and structurally, they have been marked by the eruption of the Second Vatican Council and their loyalty towards today's magisterium is minimal.

This was the view of Church emphasized when the Second Vatican Council began.

A closer reflection on reception as an important occurrence in the life of the Church began with the Second Vatican Council, both within the Roman Catholic Church and in the ecumenical movement.

But do we not now have to keep in mind, even more than the Second Vatican Council, what a Buddhist or Hindu might think of our theologically exclusivist language?

These were being formed by the opening up towards the world and the recognition of the saeculum, as promoted especially by the Second Vatican Council (1962 - 1965) and the Fourth Assembly of the WCC in Uppsala (1968).

A new reading of the Bible, the Church Fathers and other theological sources, and perhaps especially the documents of the Second Vatican Council have been moving Catholic theology toward a new consensus about the nature of revelation.

When the Second Vatican Council teaches that the Church of Jesus Christ uniquely «subsists» in the Catholic Church, it is to say that the Catholic Church is the Church of Jesus Christ most fully and rightly ordered through time.

(41) For this reason, it is said at the end of the section on reception: «In all this, it will be a great help methodologically to keep carefully in mind the distinction between the deposit of faith and the formulation in which it is expressed, as Pope John XXIII recommended in his opening address at the Second Vatican Council.»

The Second Vatican Council explicitly affirmed the revelatory value and significance of the great religious traditions.

The manifesto is intended to commemorate the twenty - fifth anniversary of «The Church in the Modern World,» the last document promulgated at the Second Vatican Council.

Since the time of the pioneers around the Second Vatican Council, dialogue between religions has become even more necessary today, given that there is an even stronger mixture of cultures and religions in most parts of the world.

Yet one more conviction links the one thousand columns, and in fact dates back to the earlier series of Catholic press columns I wrote from 1979 until 1986: the conviction that the Catholic Church in the United States, for all its difficulties, is more likely to be the «Church in the modern world» envisioned by the Second Vatican Council than any other local Church.

Because of the Second Vatican Council's endorsement of a biblical approach to revelation, with special emphasis on the «Word of God,» Catholic theology has been implicitly commissioned to mine the resources of modern Protestant theology of revelation which traditionally has been much more explicitly concerned with the theme of God's word.

In Lumen gentium, the Second Vatican Council referred to a multiplicity of «the abilities, the resources, and customs of peoples,» saying «each part contributes its own gifts to other parts and to the whole Church.»»

For Catholic theology, the ecumenical movement and the Second Vatican Council have signaled the end of the old «apologetic» approach to revelation.

Impetus can be clearly traced to the liberating atmosphere of the Second Vatican Council in 1962.

Even the Vatican did not refudiate their position on this issue until the 60s (Second Vatican Counsil).

Since the Second Vatican Council, Schurr's position has gained wider hearing.

It can not be understood apart from the cultural milieu of the sixties when, in a confused concatenation of events, the aggiornamento proposed by the Second Vatican Council was hijacked to mean that the Church should conform itself to the culture, just at the time when the culture was being radically deformed.

The Second Vatican Council's emphasis on the importance of the homily (Catholics shy away from «sermon») in every Mass could not, of course, create instant competence for what was mandated.

To make a deal with the SSPX and the Lefebvrist movement on Archbishop Pozzo's premise — that this new personal prelature would be conceded a right to reject certain teachings of the Second Vatican Council — would be to make the symphony of Catholic truth discordant rather than melodic.