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Concile Vatican 2 Résumé OR

Concile Vatican 2 Résumé OR

Concile Vatican 2 Résumé

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Carry On. in Trying Times, Your Convictions Should Outweigh the Criticism. Concile Vatican 2 Is a Résumé With a Difference. Created by the Swiss Artist Albert Oichi, the Résumé Highlights the Achievements and Qualifications of Pope Francis in the Span of a Couple Pages. for Every Section, There's a Two-Page Spread With a Perfectly Balanced Mixture of Text, Imagery and Quotes From the Pope, Who Has Made Waves for His Opinions on the Failings of Capitalism and the Impending Apocalypse.

Vatican

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Since the end of the Middle Ages, the Catholic Church had felt itself under siege by hostile forces spawned by the Protestant Reformation, the Enlightenment, and the secular State that became dominant following the French Revolution. The reaction to these forces was the centralization of authority in Rome (Ultramontanism) and a fortress mentality which expressed itself in a consistently negative attitude toward the modern world, and regular condemnations of the ideas or individuals that embodied its errors. The First Vatican Council, with its definition of papal primacy and papal infallibility, represented the high-water mark of Ultramontanism. The only acceptable theology was one based on the twin pillars of Neo-scholasticism and the encyclicals of the recent popes. When this proved insufficient to stop new ideas such as the use of the historical-critical method in Bible studies or new historical studies that cast doubt on the standard narrative of Church history, pope Pius X issued his 1907 encyclical Pascendi dominici gregis, which identified and condemned a new heresy called modernism, which was claimed to be the embodiment of all these new ideas. The battle against modernism marked the first half of the 20th century.

23Le journal que le père Congar tient le soir péniblement dans sa chambre, durant les sessions ou entre elles, les notes qu’il prend dans ses cahiers durant les congrégations générales ne sont en effet que la partie immergée et secrète, personnelle, ultérieurement destinée, de sa production. Comme le Journal le manifeste, la production du père Congar a été importante durant le concile Vatican II : publication d’ouvrages (Congar, 1964), préparés avant ou pendant le concile, rédactions de chroniques, rassemblées pour une part en volumes (Chroniques du concile, 1963-1966), articles, conférences, interviews... En un sens, ce journal est une « fabrique » et un « atelier ». En effet, la lecture des chroniques rédigées par Yves Congar durant le concile Vatican II, pour les Informations catholiques internationales (ICI), ou pour Le Monde, ponctuellement, publiées alors en trois volumes (Vatican II, Le concile au jour le jour, Le Cerf, Plon, 1963-1966, collection « L’Église aux cent visages ») laisse voir que le journal de Congar a pu servir de matériau et d’écriture préparatoire, de consignation constituant un pont vers l’écriture de la chronique qui allait suivre. En effet, certaines descriptions (ouverture du concile), certains jugements, se retrouvent dans ces chroniques, comme si elles écrivaient certaines parties du journal, comme si elles en développaient les notes, qui apparaissent alors comme ayant formé un simple support mémoriel et matériel transitoire, un prélude à la narration et à l’explication publique, pédagogique en quoi consistent les chroniques. Le journal constitue alors pour le père Congar une étape personnelle de la publicisation de sa connaissance et de son analyse du concile. (Source: journals.openedition.org)

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Quo Vadis ? On the importance of Vatican II for the Church, ecumenism and society today Fifty years after the beginning of Vatican II, intellectual discussion of the council and its texts continues apace, with a great diversity of approaches and, most especially a debate about its fundamental evaluation and its importance. Within this framework, the question of how to evaluate the Vatican II statements in light of taught truth and the obligatory character of the documents that it produced. The author of the present article, a participant in the great Herder commentary, has asked the question of the status of the discourse contained in the conciliar texts. The fifth volume of this commentary proposes a key, by defining the Vati can II corpus as a “constitutional text of faith”. As such, it possesses an obligatorily magisterial character, but also remains fundamentally open, dependent upon its concrete implementation in the believing praxis of God’s people, of ecclesial governance, of theologico-canonic work and of the formulation of rules.

Les normes liturgiques sont nécessaires parce que « le culte public intégral est exercé par le Corps mystique de Jésus-Christ, cÂÂÂ’est-à-dire par le Chef et par ses membres. Par suite, toute célébration liturgique, en tant quÂÂÂ’ÂÂÂœuvre du Christ prêtre et de son Corps qui est lÂÂÂ’Eglise, est lÂÂÂ’action sacrée par excellence dont nulle autre action de lÂÂÂ’Eglise ne peut atteindre lÂÂÂ’efficacité au même titre et au même degré » (Sacrosanctum Concilium, n. 7). La célébration eucharistique est le sommet de la liturgie. Personne ne devrait sÂÂÂ’étonner si, au cours des temps, notre Mère la sainte Eglise a développé des mots, des actions, et donc des directives, pour cet acte suprême du culte. Les normes eucharistiques ont été conçues pour exprimer et protéger le mystère eucharistique et, de plus, pour manifester que cÂÂÂ’est lÂÂÂ’Eglise qui célèbre cet auguste sacrifice et ce sacrement. Comme le dit le Pape Jean-Paul II, « elles sont une expression concrète du caractère ecclésial authentique de lÂÂÂ’Eucharistie; tel est leur sens le plus profond. La liturgie nÂÂÂ’est jamais la propriété privée de quelquÂÂÂ’un, ni du célébrant, ni de la communauté dans laquelle les Mystères sont célébrés » (Ecclesia de Eucharistia, n. 52). (Source: www.vatican.va)

Document

All votes required a two-thirds majority. For each schema, after a preliminary discussion there was a vote whether it was considered acceptable in principle, or rejected. If acceptable, debate continued with votes on individual chapters and paragraphs. Bishops could submit amendments, which were then written into the schema if they were requested by many bishops. Votes continued in this way until wide agreement was reached, after which there was a final vote on a document. This was followed later by a sitting where the Pope promulgated the document as the official teaching of the Council. There was an unwritten rule that, in order to be considered official Church teaching, a document had to receive an overwhelming majority of votes, somewhere in the area of 90%. This led to many compromises, as well as formulations that were broad enough to be acceptable by people on either side of an issue.

Pope John XXIII called the Council because he felt the Church needed “updating” (in Italian: aggiornamento). In order to connect with 20th century people in an increasingly secularized world, some of the Church's practices needed to be improved, and its teaching needed to be presented in a way that would appear relevant and understandable to them. Many Council participants were sympathetic to this, while others saw little need for change and resisted efforts in that direction. But support for aggiornamento won out over resistance to change, and as a result the sixteen magisterial documents produced by the council proposed significant developments in doctrine and practice: an extensive reform of the liturgy, a renewed theology of the Church, of revelation and of the laity, a new approach to relations between the Church and the world, to ecumenism, to non-Christian religions and to religious freedom. (Source: en.wikipedia.org)

 

 

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