Religion and culture in the modern world

1998 ◽  
pp. 56-62
Author(s):  
Pol Pupar

I intend to share my thoughts in three parts: to recall some of the great contemporary philosophers of religion and culture; to indicate a new vision of the culture that was born at the Second Vatican Council; focus on some issues in the field of faith and culture on our common path to the third millennium.

2011 ◽  
Vol 48 ◽  
pp. 81-92
Author(s):  
Paweł Rabczyński

John Paul II’s care for seminaries falls within the implementation of the broadly understood teaching framework of the Second Vatican Council. In his numerous addresses and documents on the subject of becoming a priest the Pope reinterpreted the Council documents in a way which was attuned to modern times. He did this, since he wanted seminarians, who are educated to fulfill and continue the mission of Christ himself, to be properly prepared to take on the legacy and teachings of the Council in the third millennium of Christendom. John Paul II describes seminaries as educational collectivity “on the way” constituting a certain continuation of Christ’s disciples’ collectivity, whose experience determines the seminary’s identity and its normative ideal.


2019 ◽  
Vol 47 (3) ◽  
pp. 525-540 ◽  
Author(s):  
Thomas Barnebeck Andersen ◽  
Peter Sandholt Jensen

2001 ◽  
Vol 27 (5) ◽  
pp. 257-279 ◽  
Author(s):  
Giovanni Arrighi ◽  
Beverly J. Silver

A sea change of major proportions is taking place in the historical social system forming the modern world, creating a widespread sense of uncertainty about the present and foreseeable future. In the words of Eric Hobsbawm, as ‘the citizens of the fin de siècle tapped their way through the global fog that surrounded them, into the third millennium, all they knew for certain was that an era of history had ended. They knew very little else’.


1999 ◽  
Vol 35 ◽  
pp. 478-497
Author(s):  
Edward Yarnold

At the end of the third session of the Second Vatican Council in 1963, the bishops were able to make a beginning to their legislative work by promulgating two documents which they fondly hoped would be uncontroversial: the unremarkable Decree on Mass Media, and the much more consequential Constitution on the Liturgy. Among the principles for the revision of the Roman Catholic Church’s sacraments contained in the second of these documents, instructions are given for the revision of the rites of initiation, including the following: The catechumenate for adults is to be restored [instauretur] and broken up into several steps [gradibus], and put into practice at the discretion of the local ordinary. In this way the time of the catechumenate, which is intended for appropriate formation, can be sanctified through liturgical rites to be celebrated successively at different times. In mission territories, in addition to what is available in the Christian tradition, it should also be permitted to incorporate ceremonies [elementa] of initiation which are found to be customary in each society, provided they can be adapted to the Christian rite.


2013 ◽  
Vol 43 ◽  
pp. 1-19

Charles de Gaulle famously called the Second Vatican Council the most important event in modern history. Many commentators at the time saw the Council as nothing short of revolutionary, and the later judgements of historians have upheld this view. The astonishing enterprise of a man who became, quite unexpectedly, Pope John XXIII in 1958, this purposeful aggiornamento of the Roman Catholic Church was almost at once a leviathan of papers, committees, commissions, and meetings. Scholars have been left to confront no less than twelve volumes of ‘ante-preparatory’ papers, seven volumes of preparatory papers, and thirty-two volumes of documents generated by the Council itself. A lasting impression of the impressiveness of the affair is often conveyed by photographs of the 2,200-odd bishops of the Church, drawn from around the world, sitting in the basilica of St Peter, a vast, orchestrated theatre of ecclesiastical intent. For this was the council to bring the Church into a new relationship with the modern world, one that was more creative and less defiant; a council to reconsider much – if not quite all – of the theological, liturgical, and ethical infrastructure in which Catholicism lived and breathed and had its being.


2016 ◽  
Vol 77 (4) ◽  
pp. 905-921 ◽  
Author(s):  
Gerald O’Collins

This article summarizes the teaching on marriage and the family offered by the Second Vatican Council (1962–65) and by the 1981 post-synodal, apostolic exhortation of Pope John Paul II, The Role of the Christian Family in the Modern World ( Familiaris Consortio). Against this background, the content and language of The Final Report issued at the end of the second session of the synod on the family (October 4–25) are examined. These considerations lead to an evaluation of the continuity and change in teaching found in Pope Francis’s post-synodal, apostolic exhortation, The Joy of Love ( Amoris Laetitia).


Author(s):  
Matthew A. Shadle

The official social teaching of Popes John XXIII and Paul VI and the Second Vatican Council embraced secularization—what they called the “legitimate autonomy” of the world. It also recognized the intrinsic value of human work and humankind’s increasing mastery over the created world. The “aggiornamento framework” proposed in their teaching envisions the church as open to the modern world. This framework proposes a humanistic vision of development, including the human person’s material, social, and spiritual dimensions. The aggiornamento framework also presents a historical view of social development, recognizing both that humankind can transform the institutions of society and that God is present in history and leads humankind onward through history to the Kingdom of God.


Horizons ◽  
2006 ◽  
Vol 33 (01) ◽  
pp. 78-100
Author(s):  
Brennan R. Hill

ABSTRACTThis article examines the life and work of Bernard Häring, C.SS.R., especially his valuable contributions to the Second Vatican Council and his dedication to the council's vision of renewal. It begins with an overview of Häring's preconciliar religious and theological formation in his family, seminary and university, during World War II, and during his teaching in Rome. The next section deals with Häring's work at the council, especially his efforts on the original Theological Commission to resist the rigidity of the first drafts, and his contributions toLumen Gentium(“The Constitution on the Church”),Unitatis Redintegratio(“The Decree on Ecumenism”),Dignitatis Humana(“The Declaration on Religious Freedom”),Gaudium et Spes(“The Constitution on the Church and the Modern World”),and Optatam Totius(“Decree on Priestly Formation”). The final section considers Häring's mission to spread the council's message of renewal to the world, his conflicts with the forces attempting to repress the progressive agenda, and his courageous visioning of what a renewed church might look like in the future.


2020 ◽  
Vol 80 (316) ◽  
pp. 282
Author(s):  
Carlos Eduardo Sell

O artigo analisa as controvérsias entre elites eclesiásticas católicas ao longo do processo de preparação do Sínodo Pan-Amazônico entre 2017 e 2019. Na primeira parte são identificados os atores e posicionamentos que emergiram nas disputas políticas em torno do Sínodo, buscando-se mostrar como elas estão implicadas em lutas pela auto-compreensão da Igreja católica enquanto organismo político, além de colocar em discussão estratégias distintas de inserção do catolicismo no mundo moderno. Na segunda parte, a partir da análise do documento que foi o epicentro da disputa (Instrumentum Laboris), argumenta-se que, na sua dimensão intra-eclesial, ele colocou em debate o processo de aprofundamento das reformas democratizantes iniciado com o Concílio Vaticano II e intensificado sob o governo do papa Francisco. Já na sua dimensão extra-eclesial (Igreja/mundo), o texto indica deslocamentos na compreensão e na estratégia de posicionamento da Igreja católica frente ao plano global e sinaliza para um processo que, mediado pela problemática ecológica, incorpora elementos da agenda pós-colonial. Abstract: The article analyzes the controversies among Catholic ecclesiastical elites during the process of preparation of the Pan-Amazon Synod between 2017 and 2019. In the first part we identify the actors and positions that emerged in the political disputes about the Synod, seeking to show how they are implicated in struggles for the self-understanding of the catholic church as a political organism, besides discussing different strategies of insertion of catholicism in the modern world. In the second part, from the analysis of the document that was the epicenter of the dispute (Instrumentum Laboris), it is argued that, in its intra-ecclesial dimension, it put into debate the process of deepening democratizing reforms that began with the Second Vatican Council. and intensified under the rule of Pope Francis. Already in its extra--ecclesial dimension, the text indicates shifts in the understanding and strategy of positioning of the Catholic church in relation to the global plan and points to a process that, mediated by ecological concern, incorporates elements of the postcolonial agenda.Keywords: Catholic church; Pope Francis; Synod; Amazon; Ecology.


2013 ◽  
pp. 309-317
Author(s):  
Mariya Mayoroshi

The idea of ​​this very formulation of the topic arose under the influence of the words of Pope Benedict XVI, which he made in his message to the participants of the International Conference "The Second Vatican Council: Perspectives of the Third Millennium" held in Peru in 2006. The Pontiff called the Cathedral the most important church event of the 20th century and called for the correct interpretation of its documents. They have "the source of genuine renewal", which can be used to answer the challenges of the Church and humanity in the Third Millennium1. A similar opinion was expressed in his interview and about. Michael Dymid: "It is possible to evaluate the documents, that is, the" transfer "of the Council, when we analyze how their" reception "took place.


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