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Before the 1960s, Catholics and non-Catholics had little to no interaction with each other in the religious arena. But, after the Second Vatican Council, tensions lessened due to the rise in ecumenism - the striving toward Christian unity. After Vatican II, non-Catholics had mixed feelings toward the council. Some saw it as a beacon of hope, while others thought it distracting from their own missions. This paper will discuss a brief overview of Catholic councils, the time and events leading up to Vatican II, the proceedings of the council, the initial reception by non-Catholics, and the council's lasting legacy into the 21st century.
International Bulletin of Missionary Research
In October 2015 the Jesuits from La Civiltà Caatolica convened 30 Roman Catholic ecclesiologists, historians, ecumenists and canon lawyers to support the Reform program of Pope Francis. One of the sessions focused on what we can learn from the ecumenical dialogues for the reform of our own Church. My presentation dealt with the dialogue with the mainstream Protestant churches. THIS IS THE ORIGINAL ENGLISH ARTICLE TRANSLATED IN ITALIAN IN Antonio Spadaro & Carlos Maria Galli (eds.), La riforma e le riforme nella Chiesa, Brescia, Queriniana, 2016.
Acta Universitatit Carolinae Theologica, 2019
In his apostolic exhortation Evangelii gaudium published in 2013, Pope Francis encourages all Christian communities toward missionary transformation. The transformation should lead to a genuine awareness and restoration of the missionary nature of the contemporary Church. The papal document has been quoted and commented on a number of times since its publication, as it bears enormous potential for transformation of the Catholic Church and for the mission of all Christians. The article presents an analysis of the four principles proposed by Evangelii gaudium in a section that focuses on the common good and social peace of humankind. The article acknowledges these principles as the axes of hypothesis that deals with reform of the Catholic Church as much as they contain important implications for a Christian theology of Revelation, for a theology of the act of faith and for a basic reflection on the structure of ecclesiastical communities. These elements are accepted as both an intrinsic condition and practical contribution for the Church's missionary transformation.
This article is an attempt to reconstruct part of the redaction history of the 2013 convergence document, The Church: Towards a Common Vision (CTCV). Within Faith & Order one attaches great importance to the reception process of the interim drafts of important multilateral ecumenical documents. It is my contention that CTCV not only had to cope with a late Inter-Orthodox reaction, but also took the 2008 reaction of the Pontifical Council for Promoting Christian Unity very seriously. My assessment of the impact of this reaction is at the same time a benevolent commentary on CTCV from a Roman Catholic perspective. Other contributions to this thematic issue in Exchange. Journal of Missiologial and Ecumenical Research 44 (2015/3), prepared by L.J. Koffeman & P. De Mey. The articles can be accessed or purchased online at: http://booksandjournals.brillonline.com/content/journals/1572543x - Leo J. Koffeman, "A New Ecumenical Reference Text?" (221-230) - Radu Bordeianu, "The Church: Towards a Common Vision: A Commentary in Light of the Inter-Orthodox Consultation at Agia Napa in Cyprus" (231-249) - Peter De Mey, “The Missing Link between The Nature and Mission of the Church (2005) and The Church: Towards a Common Vision (2013): An Assessment of the Impact of ‘A Catholic Contribution toward Revising The Nature and Mission of the Church’ (2008) (250-269) - Elina Hellqvist, "Satis est - necesse est: The Challenges of the Document The Church of Jesus Christ to The Church: Towards a Common Vision (270-283) - Benebo Fubara-Manuel, "In Communion with the Trinitarian God: A Reformed Reflection on The Church: Towards a Common Vision" (284-301) - Elizabeth Salazar-Sanzana, "The Church: Towards a Shared Vision: A Contribution from Pentecostalism" (302-316)
Palgrave Macmillan, 2018
This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper.
MA Thesis, University of Manitoba, 1995
International Journal of African Catholicism , 2013
Interreligious dialogue ought to lead to transformation of hearts and the theological traditions of the religions engaged in dialogue. This cannot happen when the dialogical model adopted by any of the religions is shaped by an exclusivist theology that refuses to consider the dialogical partners as possessing salvific truths, legitimate in themselves, without reference to another religion for its legitimacy. Though the Second Vatican Council encouraged dialogue among religions, the question remains, can the Catholic Church accept the view that its dialogue partners are legitimate media for God's salvific truths in themselves? After fifty years since the Council, it is important that a critical review of the dialogical model adopted by the Catholic Church be done and a more transformative method of dialogue be embraced that affirms God's freedom to engage human society through the many religions.
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