Vaticano II

De viering van de vijftigste verjaardag van het Tweede Vaticaans Concilie riep in het Nederlandse taalgebied de vraag op naar de actualiteit van de beschikbare vertalingen. De eerste vertalingen verschenen immers spoedig na de afkondiging van een document, zonder afstemming van de documenten op elkaar. Vijftig jaar later stelde men vast dat dit Nederlands vaak niet meer aansluit bij het hedendaagse taalgebruik. Dit vormt voor de jongere generatie soms zelfs een obstakel voor de toegang tot het concilie en de studie ervan. Deze vaststelling zette een groep van Vlaamse en Nederlandse theologen ertoe aan om een nieuwe vertaling te verzorgen die zowel aan het concilie als aan het hedendaagse Nederlands recht zou doen.
Een ploeg van een 20-tal vertalers en een 25-tal theologische adviseurs uit Noord en Zuid zette zich aan het werk onder de leiding van een kernredactie die bestond uit: M. Lamberigts, P. De Mey, H. Witte, K. Schelkens, H. Tercic  en D. Bosschaert. Het geheel werd voorzien van een historische inleiding en elk document kreeg eveneens een inleiding waarin zowel het tot stand komen van het document als de receptie ervan wordt behandeld. In dit boek wordt de nieuwe Nederlandse vertaling naast de oorspronkelijke Latijnse tekst afgedrukt. Een standaardwerk voor al wie betrokken is bij de Kerk en de studie ervan.

Estas páginas suponen por tanto una visita guiada, una invitación a la lectura, una puerta de entrada a los mismos textos conciliares, que pueden ser plenamente comprendidos por el lector o la lectora contemporáneos.

Comienzan por el contexto histórico-religioso del concilio, con especial alusión a las ideas filosóficas y teológicas; después describen el desarrollo de las tareas conciliares, sobre todo desde el punto de vista histórico; en fin, realizan una consideración particular de los documentos conciliares desde el punto de vista teológico.

The Anointing of the Sick is possibly the most underappreciated and understudied sacrament. In To Die Is Gain, Roger Nutt seeks to bring greater attention to and appreciation for the Anointing of the Sick. Beginning with an examination of cultural perceptions of dying, death, and burial, To Die Is Gain exposes the ways in which contemporary atheism and physicalism mark a clear divergence from ancient attitudes. In contrast to contemporary hopelessness, the Anointing of the Sick is a powerful counter witness that highlights the great dignity of the human person and the depth of Christian hope. Unlike the cures to particular ailments facilitated by modern medical science, in Holy Anointing Jesus gives his dying followers the healing graces that they need to pass from this life to the next in loving union with Him. As Nutt exposes the biblical and traditional foundations of this sacrament, he corrects common misconceptions and malpractice of this sacrament, especially the ways in which Vatican II is often misleadingly enlisted to support a broadening of the sacrament from end-of-life situations to non-life threatening illnesses. Finally, Nutt carefully describes the graces and effects of the Anointing of the Sick and richly expounds the theological depth of the rite of the Anointing of the Sick. The result is that readers can confidently say with St. Paul that "To die is gain' (Philippians 1:21).

Proponemos una identificación entre la categoría de semina Verbi y la categoría de praeambula fidei, dentro de la categoría de praepatatio Evangelii. Siguiendo los estudios de autores como Antonio Orbe y otros, podemos hablar de semina Verbi como una participación intelectual, pero también existencial, del hombre en la verdad a través de la acción del Espíritu Santo. Los praeambula fidei hacen posible el acto de fe de manera racional y libre. Por lo tanto, creemos que es lícito, también desde las declaraciones del magisterio, hablar de una acción del Espíritu Santo como praeparatio Evangelii en las semina Verbi hacia el acto de fe.

After fifty years of Vatican II, it is time to review the events and question the effectiveness of reforms and council resolutions. Nowadays, there are many opinions and trends regarding the interpretation of the Council. The opening speech offers a reading key to understanding of the Council. The Gaudet Mater Ecclesia and so-called reforms, serving us also a criteria for assessing the post-council. This article presents John XXIII speech, followed by a comment, noting the relevant aspects to a proper interpretation of Vatican II Council and choosing for a so-called "hermeneutic of reform", in which the last council is seen in continuity with the previous councils.

For centuries, Christian theology has understood the Eucharist in terms of metaphysics or in protest against it. Today an opening has been made to imagine the sacrament through the method of phenomenology, bringing about new theological life and meaning. In Dialectical Anatomy of the Eucharist, Donald Wallenfang conducts a sustained analysis of the Eucharist through the aperture of phenomenology, yet concludes the study with poetic and metaphysical twists. Engaging the work of Jean-Luc Marion, Paul Ricoeur, and Emmanuel Levinas, Wallenfang proposes pioneering ideas for contemporary sacramental theology that have vast implications for interfaith and interreligious dialogue. By tapping into the various currents within the Judeo-Christian tradition--Jewish, Catholic, Orthodox, and Protestant--a radical argument is developed that leverages the tension among them all. Several new frontiers are explored: dialectical theology, a fourth phenomenological reduction, the phenomenology of human personhood, the poetics of the Eucharist, and a reinterpretation of the concept of gift as conversation. On the whole, Wallenfang advances recent debates surrounding the relationship between phenomenology and theology by claiming an uncanny way out of emerging dead ends in philosophical theology: return to the fray.

Fruits of American Intercultural studies in abroad. Intercultural communication has evolved due to the activity of The Foreign Service Institute (FSI) in the United States, in a result of efforts to make more effective the FSI’s activity in communication with another nations or civilizations. – In parallel, actually, the church evolved its own theory and practice of intercultural communication, too, since and after the Second Vatican Council. Especially in Saint John Paul II’s activity, who was canonized in 2014 by the recent Pope Francis, who seemed to follow his great predecessor and it was evaluated by such Israeli politicians as Simon Perez. – Saint John Paul II’s entire pontificate was full of intercultural actions: praying together with the Dalai Lama in Assisi (1986), while putting a Buddha on the altar; and he was who has first visited the Jewish synagogue of Rome. -- All these led to the culmination of the interfaith communication in his address to the Muslims in the Umayyad Mosque in Damascus, May 6, 2001. - He was criticized by the conservative wing of the church, but his activity was developed ahead by the posterity, when the recent pope Francis went ahead by modernisation of the church.

« Allons-nous refaire la paix ? Aujourd'hui même ? Ici ? Le Pape sera-t-il de nouveau l'ami des artistes ? » 3. Cette salve d'interrogations au milieu du discours de Paul VI adressé aux artistes en un lieu exceptionnel - la Sixtine - et en un temps non moins exceptionnel - le Concile -, est significative de la préoccupation qui traversa l’archevêque de Milan devenu pape.

The most visible change in the Roman Catholic liturgy of the 2nd Vatican Council (1962-1965) became the transition from worship towards the east (“ad orientem”) to a celebration towards the people (“versus populum”). Even though this change was not dictated by any official document of the Catholic Church (only recommended), it caused major changes in church interiors. Emphasis is therefore placed on an analysis of church documents relating to the location and orientation of the altars. A selection of Prague churches is subsequently interpreted against this backdrop. The article concludes that there does not exist a single method by which to address current liturgical requirements in the interiors of historic buildings. The use of the new altar, its furnishings, and its removal depended on the decision of the church administrator, hence the liturgical commission of the respective diocese. The celebration versus populum or ad orient, however, is not a matter of principle, but liturgical appropriateness and sensitivity to the spatial disposition of the church.

L’étude retrace les difficultés d’accès au concile Vatican II (1959-1965) pour les interlocuteurs juifs, qui contactent le Vatican au sujet du schéma De Judaeis. 
Ces difficultés s'expliquent par la forte asymétrie des relations, les juifs étant en position d'entrants. Vu les effets de segmentation dans ces réseaux, l’apport du moment conciliaire réside in fine moins dans les transferts d’idées entre représentants de groupes religieux distincts, que dans de nouvelles pratiques d’échange. Les relations entre représentants juifs et ecclésiastiques s'autonomisent des voies d'accès et des modes de discussion diplomatiques, pour donner naissance à une diplomatie interreligieuse. L'article se concentre ici sur les voies d'accès dont disposent ces interlocuteurs (mémorandums et discussions avec le Secrétariat pour l'Unité des Chrétiens, dont les théologiens chargés de la "question juive" étaient principalement des convertis) et revient sur les difficultés inhérentes à ce type d'échanges.

Cet article a été approuvé et publié par le comité de lecture des Éditions du CTHS dans le cadre des actes du 140e Congrès national des sociétés historiques et scientifiques tenu à Reims en 2015.

Los procesos de recepción de un concilio ecuménico en la vida de la comunidad eclesial no siempre son lineales, y su prolongación es difícil de prever, dadas las inercias conscientes e inconscientes al interior del Pueblo de Dios. En los últimos años, la activación de la sinodalidad está siendo cada vez más reconocida como parte proceso de recepción del Concilio Vaticano II, dentro del cual nos encontramos inmersos, de la mano de la relación entre sacerdocio ministerial y sacerdocio común. Profundizar desde la perspectiva de una reforma sinodal de la Iglesia en la comprensión de ministerio ordenado que ofrecen los documentos del Vaticano II se constituye hoy en una oportunidad para la recepción de éstos y para la revisión de las estructuras eclesiales, en orden a ponerlas al servicio de este proceso de recepción. En este marco se encuadra la presente reflexión acerca los procesos y estructuras en que se forman quienes ejercerán el ministerio ordenado, de modo que éste pueda ser cada día más un servicio al sacerdocio común.

Para comprender la opción teológico-pastoral del papa Francisco hay que adentrarse en la teología de la liberación y en el modo en que esta fue recibida en Argentina. Francisco ofrece un discernimiento de los estilos de vida en esta época global marcada por la indiferencia a los pobres. Esto exige superar la «cultura eclesial», que lleva a una religión privada y pretende vivir un cristianismo sin Evangelio que no conecta con el mundo de vida de los pobres. Su propuesta trata de recuperar la primacía de lo verdaderamente cristiano, de «vivir a fondo lo humano» (Evangelii Gaudium 75), y recordar que el futuro del creyente cristiano no es la Iglesia, sino el Dios del Reino que se revela en la praxis de Jesús.

From amazon.com:
""Whoever needs an act of faith to elucidate an event that can be explained by reason is a fool, and unworthy of reasonable thought." This line, spoken by the notorious 18th-century libertine Giacomo Casanova, illustrates a deeply entrenched perception of religion, as prevalent today as it was hundreds of years ago. It is the sentiment behind the narrative that Catholic beliefs were incompatible with the Enlightenment ideals. Catholics, many claim, are superstitious and traditional, opposed to democracy and gender equality, and hostile to science. It may come as a surprise, then, to learn that Casanova himself was a Catholic. In The Catholic Enlightenment, Ulrich Lehner points to such figures as representatives of a long-overlooked thread of a reform-minded Catholicism, which engaged Enlightenment ideals with as much fervor and intellectual gravity as anyone. Their story opens new pathways for understanding how faith and modernity can interact in our own time.

Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda.

In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again.

Ulrich Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading."

Nuestra habilidad para responder con parresia a los signos de los tiempos actuales y favorecer dinamismos de comunión en este cambio de modelo eclesial, pasará por generar modos institucionales que permitan el involucramiento de todos los fieles en las decisiones eclesiales siguiendo el lema antes expuesto: “lo que afecta a todos debe ser tratado y aprobado por todos”. Y esto supondrá, en línea con la práctica del primer milenio, que trabajemos para crear una cultura del consenso eclesial que de cauce a un nuevo modo eclesial de proceder para la Iglesia del tercer milenio. En este contexto se presenta la sinodalidad como un modo eclesial de proceder que, parafraseando a Pablo VI, representa una forma más completa de ser Iglesia.

Answer to the objection: if Vatican II popes do not possess papal authority, how is the mission of the Church being accomplished? Isn't ecclesiastical jurisdiction a necessary condition for legitimate apostolate? How do sedevacantist clergy justify their apostolate?

A Christian martyr for the gospel of social justice, and a man of deep spirituality and great ethical stature, Óscar Romero, archbishop of San Salvador during years of brutal government and paramilitary repression, is a towering figure in the recent history of El Salvador and Latin America. Since his murder on March 24, 1980, while he was celebrating the Eucharist, his legacy and cultural influence have only grown. For decades, in life and after it, he was controversial and often manipulated, branded as both a communist and a conservative, as a provocateur of the Salvadoran civil war (1980–1992), and a leader of people’s liberation and human rights. Many political, military, and ecclesiastical authorities in and outside his country harshly criticized Romero’s attitude and behavior. Salvadoran oligarchs denounced him repeatedly, but not so the hundreds of thousands of peasants who confirmed as true what Romero wrote about his own mission: “The ministry that God […] has given me is, like the one given to Moses, to lead our people to the Promised Land.

Reflecting on the reception of Vatican II in the pontificate of Pope Francis is entering an area without borders due to the span and complexity of the possible topics. The present contribution concentrates particularly on two aspects: first, in what one author has qualified as the task of "interpretative silence" to substantiate the frequency with which Francis cites the Council and, secondly, a core point of his ecclesiology —People of God— which brings together a central topic of Vatican II and develops it further.

Resumen: Reflexionar sobre la acogida del Vaticano II en el pontificado del papa Francisco es introducirse en un ámbito sin fronteras por la amplitud y la complejidad de los temas posibles. La presente contribución se concentra particularmente en dos aspectos: primero, en lo que un autor ha calificado como la tarea de " interpretar un silencio " al constatar la frecuencia con que Francisco cita al Concilio y, segundo, en un punto medular de su eclesiología —pueblo de Dios— que recoge una línea central del Vaticano II y la desarrolla ulteriormente.

Short Essay invited to generate discussion in the pre-conference phase for the Internet Vatican II conference on the occasion of the 50th anniversary of Vatican II. Conference entitled, “50 Years after Vatican II: Catholic Changes (1965-2015) & the Future of the Church,” December 2015. Essay posted online, July 7, 2015.

En tiempo reciente se han publicado varios artículos que presentan los aportes de protagonistas latinoamericanos y caribeños al proceso conciliar. El presente texto ofrece una pesquisa sobre las contribuciones de los obispos del continente en tres momentos clave de la elaboración del tema de la cultura en Gaudium et spes. Primero, los aportes a la consulta propuesta por Juan XXIII en 1959. En segundo lugar, las intervenciones en la tercera sesión del Concilio (1964) cuando por primera vez se debatió un esquema completo del futuro documento. Tercero, las intervenciones en las sesiones de octubre de 1965 en las que el capítulo sobre la cultura ya poseía la dimensión y naturaleza próximas a la versión final aprobada en diciembre de ese año. El artículo destaca especialmente la percepción contextual contenida en los aportes. Se manifiestan los gérmenes fragmentarios de una autoconciencia cultural y eclesial, local y regional, que será clave en las décadas siguientes en la vida de las iglesias del continente.

Abstract: Recently, several articles have been published presenting the contributions of Latin American and Caribbean protagonists to the conciliar process. This article offers a survey of the contributions of the bishops of the continent at three key moments in the elaboration of the theme of culture in Gaudium et spes. The first key moment is the contribution to the consultation proposed by John XXIII in 1959. Second, the interventions at the third session of the Council (1964), when for the first time a complete outline of the future document was discussed. The third is the interventions in the October 1965 sessions, when the chapter on culture already possessed the dimension and nature close to the final version, which was approved in December of that year. This article highlights the contextual perceptions contained in the contributions. The fragmentary germs of cultural and ecclesial, local, and regional self-awareness are manifested, which will be key in the following decades in the lives of Latin American and Caribbean churches.

This paper argues how French organist-composer Maurice Durufle protested in both word and music the implementation of Vatican II's liturgical reforms.

I first ground his position by discussing his published letters from 1965 - 1970, which traces his plea to have the Church retain use of Gregorian chant and the pipe organ.

I then examine the "Sanctus" and "Benedictus" movements of his Messe "cum Jubilo," which Durufle composed amid the flurry of writings. Analysis of the music reveals a correlation to the themes found in his writings, as he highlights the transcendent images of the liturgical prayers through nineteenth-century harmonic traditions of signifying the otherworldly.

This is the first of a two-part series. Part 2 discusses Durufle's eventual resignation, detailed in his later writings of 1977 - 1983 and the composition Notre Pere.

This contribution reconsiders the rejected but often overlooked “Malines text” (September 1963) as the missing link in the redaction history of Gaudium et Spes and as a key witness to the document’s Christian anthropology. Applying the three hermeneutical principles of content, style, and “pastorality” (pastoralité) to this text and its redaction history, a basis is laid for a reading of Vatican II that respects its embrace of diversity.

This article presents the under-studied contribution of Charles Cardinal Journet to the final debate over Dignitatis Humanae (DH) at the last session of the Second Vatican Council. The article places Journet's decisive speech from the floor of the Council within the broader context of his ecclesiology, and it engages Journet's position with some prominent contemporary scholarship on DH.

«Passando attraverso i sacramenti, la grazia si trova così arricchita di diverse modalità e colorazioni, come la luce che passasse per vetrate di sette colori differenti. Queste diverse modalità sacramentali della grazia santificante fanno lo splendore del Corpo mistico di Cristo. Esse sono già presenti nei più poveri dei cristiani giustificati, però manifestano quaggiù la loro potenza soltanto nei grandi santi; ed è la loro testimonianza sugli effetti provocati in loro dalle grazie sacramentali che la teologia della Chiesa vorrebbe poter provocare e chiederebbe di registrare allo scopo di riuscire a esplicitare ancora di più e a illustrare una delle più misteriose e profonde dottrine, troppo poco conosciute, ossia quella della grazia sacramentale, sola pienamente cristica e sola pienamente conformante a Cristo. Per noi, tutto ciò è tuttora nella notte della fede, però nell'ultimo giorno, quando cesserà il mondo attuale, si rivelerà la bellezza della Chiesa che non finirà mai» (C. JOURNET, Riflessioni sulla grazia, pp. 181-182)

Catholics and Orthodox often desire and discuss modern and contemporary liturgical reform. There are many ways to go about such reform. The largest experiment to date occurred from 1964-1967, yet it is little known and little studied. Most scholarship concentrates on the "Novus Ordo Missae" (1969).
My doctoral dissertation attempted to undercover the rationale and methodology for the original reform of the Mass that failed to gain general acceptance at a 1967 Synod of Bishops in Rome. The ambiguous results stemming from episcopal votes on the text and celebration of the "Normative Mass" nonetheless allowed it to survive in a modified version as the skeleton upon which the current dominant order of the Latin liturgy (Novus Ordo Missae) is now enfleshed.
This investigation serves as a point of reflection to consider the adoption of consistent and a priori values of reform before engaging any practical reform process. Any particular or universal Church that does so will likely minimize mistakes and maximize its possibility of achieving its ends.
Finally, this study shows the absolute necessity of a good analogical application of metaphysics (genus, species, specific difference, essential properties) in order first to come to a knowledge of "what specifies a rite" so as to avoid the risk of expunging defining characteristics....the nature of which is often debated among many  liturgists and liturgiologists of the various rites of Christendom.
I have attached organizational charts for individuals who are interested in the actual function of the reforming groups and their interaction with other quasi-agencies of the reform process.

La actual etapa en la recepción del Concilio Vaticano II se caracteriza por recuperar la primacía hermenéutica del capítulo II de Lumen Gentium. De este modo se reconoce el carácter vinculante y permanente del sensus fidei fidelium en la construcción del consensus omnium fidelium. El presente artículo ofrece una profundización de esta eclesiología del Pueblo de Dios a la luz de una reconfiguración sinodal. Esto implicará una renovación de la identidad y la vocación de los sujetos eclesiales, y una reforma de la organización y el funcionamiento de las estructuras. En esta nueva etapa se reconoce a la sinodalidad como dimensión constitutiva de la Iglesia. Sin embargo, esto supone diseñar un nuevo modo de proceder eclesial. En este sentido, proponemos que el reto actual debe enfocarse en la construcción de una eclesialidad sinodal que genere un proceso de sinodalización de toda la Iglesia. Se trata de crear la circularidad entre la escucha, el discernimiento, la elaboración y la toma de decisiones en la Iglesia, ya que la eclesiología del Pueblo de Dios nos enseña que en los procesos sinodales se expresa el sensus ecclesiae totius populi y no solo el sensus ecclesiae de la jerarquía. El presente artículo pretende ofrecer el marco hermenéutico para construir una eclesialidad sinodal, lo cual supone, una relectura y profundización de la Eclesiología del Pueblo de Dios, como la presentaremos en este artículo.

Monografia de Jornalismo pela UFRJ.

O trabalho visa apresentar e analisar a perspectiva da comunicação e da nova evangelização dentro da Igreja Católica, a partir do cenário da religião no Brasil e no
mundo pós-moderno. O foco recai sobre a Renovação Carismática Católica e, mais especificamente, sobre a Comunidade Canção Nova e seu Sistema de Comunicação, de
forma a mostrar o papel essencial da área comunicacional na Igreja e na Comunidade.
O estudo se vale de documentos do Vaticano, declarações oficiais de membros da Igreja e, no caso da Canção Nova, principalmente de seu portal na Internet, ponto de conexão de todas as media da Comunidade.

In this chapter I focus on the understanding and implementation of catholicity in my own Church as opened up in the reflections and reform plans of pope Francis. Since pope Francis bases his ecclesiology strongly on the documents of Vatican II, I start with a brief prelude on the paragraph on catholicity in Lumen Gentium.

«Quando sono stato invitato a scrivere queste poche parole di
Presentazione da don Samuele Pinna, affermato studioso di teologia,
ho compreso l’importanza del volume che avevo tra le mani a motivo del
suo oggetto. La relazione, infatti, tra Dio e la Chiesa è imprescindibile,
oltre che per ogni teologo, per qualsiasi credente. Il tentativo poi di
penetrare il mistero divino a partire dall’insegnamento magisteriale del
Vaticano II permette di cogliere la ricchezza del patrimonio del deposito
della fede che la Madre Chiesa ci consegna lungo la storia. Ricordare
che lo Spirito Santo, il leggero soffio di Dio che aleggia sulle acque del
mondo e della storia, è la guida e l’anima del Corpo di Cristo aiuta a
superare la crisi di fede che, proprio dopo il Concilio, si è abbattuta
sulla cristianità» (Dalla Presentazione del cardinal Robert Sarah)