The meeting brought together over 4, bishops and thousands of observers, auditors, sisters, laymen and laywomen to 4 sessions at St. They also did smaller changes that were less visible but still vital, such as how the church saw itself and their relationship with other faiths. These meetings were a productive success with a total of 16 documents resulting from it, laying out the foundations for what we recognise as the church today.
Simply put, Vatican II was created to help apply the truths of Christ to modern-day life. The post-war cultural change saw migrants from America, Europe and South America travelling to new places and influencing social change. The document expressed that Christ is in the center of the story of salvation reveled in Scripture, which is received, handed on, and interpreted by the Church. And a new Roman Missal — the text that instructs priests in the celebration of the Mass — was produced, which is probably the most well-known of the results of the Second Vatican Council.
The Church is still in the midst of that adaptation process, which is supposed to aim at integrating the documents and approaches of the Second Vatican Council into the ordinary life of the Church.
That process has not always gone smoothly, and has involved to serious disagreement about what the Second Vatican Council means, or how it relates to the teachings and life of the Church which came before it. Many of those debates have centered acutely around liturgy and worship, but they impact numerous other areas of the Church.
Differing readings of the Second Vatican Council are often part of the backdrop and context among bishops in disagreement over contemporary pastoral issues. It has been the project of the last three popes — Pope St. While the last five decades have involved debate and disagreement about what the Second Vatican Council means for the Church, the process of unpacking most ecumenical councils has taken more than one lifetime — and unpacking Vatican II may still have a long way to go.
Click the link we sent to , or click here to log in. The biggest issues with Vatican II seem to have been church leaders and church scholars reading the Vatican II documents in the "spirit of the age" which remember, was the '60s rather than what the documents actually said. For example, devotees of the traditional pre-Vatican II Mass will complain that the post-sVatican II liturgy went well beyond the directives of "Sacrosanctum concilium" which called for much more gradual reforms.
I tend to think they have a point. A confusing analysis. As I read the constitutional documents I could find nothing to take exception to but then "the devil is in the details" as always, is it not?
What came after is more telling. A Carroll alumnus and former Carroll president , he was a council father at all four sessions of the Council.
His tenure as Bishop of Helena was marked by increased lay involvement in church matters, the establishment of a mission in Guatemala , and an enthusiastic implementation of the Council's reforms. Later, as Archbishop of Seattle, he embraced the challenges of the post-Vatican II Church by emphasizing quality pastoral care for the people of the archdiocese and dedicating himself to ecumenism and multiculturalism. He was also known for his strong commitment to Catholic Social Teaching.
At the opening of the Council he was standing at the entrance of St. Men -- affirms the Pope -- cannot, without the help of the entire revealed doctrine, reach a complete and strong unity of souls, which is the real peace and eternal health.
From here the solicitation of the Church in promoting and defending truth The councils are the milestones of the walk of the Church. They inscribe on its life, with the deepening of doctrine, liturgical and disciplinary reforms, the choice of means more apt for evangelization. A Council always opens a new epoch, in which the Church takes a step towards the future and advances in its mission. Notable, is also the influx of the council on civil society.
Chesterton said: "Our entire civility is the result of the decisions of the Council. A history of Europe will never be written with logic unless we take note of the values of the Councils. Vatican II established a point of reference in the life of the daily Church, opening it up, under the breeze of the Holy Spirit, a new path.
It took important stands on subjects and it offered the Church rich documents of doctrine and of action: four constitutions one liturgical, two dogmatic, and one pastoral , nine decrees and three declarations. A link connects these documents, which form an organic "body" of doctrine and of law for the renewal of the Church. The four Constitutions allow for the exact interpretation of the decree and the declarations, which are applied to various sectors of the life of the Church the teachings of the Council.
It's a selective and partial reading, limited to one or the other text, it does not consent an evaluation of all the councilar teaching, or of a false interpretation and it is the reason for wrong applications. The fundamental thought, which pervades all the documents, is the renewal, with the strongest and most live imitation of Christ, who is the center of the Church and livens everyone with his spirit. In fact, the relationship between ecclesiology, Christology and anthropology of Vatican II is very strong.
The central theme is the Church. From this, the Council explored the mystery, outlined the divine design of the constitution, deepened the nature, illustrated the mission, re-evaluated the vocation of the laity and their part in the mission of the People of God The ecclesiological teaching finds development and application in the decrees on the missionary activity, the pastoral office of Bishops, the ministry and the priestly life, the apostolate of the laity, ecumenism, the renewal of religious life; and in the declarations on Christian education, the relations with non-Christian religions, freedom of religion.
A profound Christological and pneumatology reality, the Church revealing itself, reveals Christ, from which it is the visible manifestation and it realizes the "body" in time. Therefore, the Magisterium of Vatican II, while mostly concentrating on the Church, veers-in a last instance-on Christ, on the relationship of the Church with Christ and of man with Christ. Opening the second period of the Council, on September 29, Paul VI declared: "May this Council have always in mind the relationship between us and Jesus Christ, between the saintly and live Church and Christ.
Let no other light shines on this assembly, that is not the Christ, light of the world" The reference to Christ enlivens in a special way the constitutions of Dei Verbum and Sacrosanctum Concilium.
They indicate in the word of God and in the liturgy the fundamental forms of presence of the lord and they promote the renewal to allow the faithful to participate more in the spiritual nourishment, that comes from the word of God and from the liturgy. The Church is for men and by men, "it feels truly and intimately united with humanity" In fact the Council, after having deepened the mystery of the Church, it interested itself in the modern world, of phenomenal man, as he is presented today.
The evangelization mission and of salvation pushed the Council to overcome the distinctions and the fractures, to turn to "entire human families in the context of all those realties in which they live" It dealt with a dialogue, to bring to the whole human family salvation, to collaborate for their true good and to the solution of grave problems, in the light of the Gospel.
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