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The neo-conservative Catholic movement, led by prominent figures like Richard John Neuhaus and Michael Novak, played a significant role in shaping Jewish–Christian relations in the United States following the Second Vatican Council. This article analyzes their theological understanding of Jews and Judaism, which combined an adoption of the Council's conciliatory rhetoric with a relatively narrow interpretation of its teachings. By examining their views on key concepts such as "fulfillment", salvation, and mission, the article highlights the complexities and tensions within the neo-conservative Catholic approach to interfaith dialogue and its relation to their broader goal of promoting religion in the American public sphere. [ABSTRACT FROM AUTHOR]

The article "Catholic Theology and Catholic Higher Education in the United States" warns about the risk of Catholic theology in the United States losing its secular and ecumenical character. The author, Grant Kaplan, analyzes the situation of higher theological education in the country and highlights the Second Vatican Council as an important turning point in this history. There is a possibility that Catholic theology will return to the clerical model that existed before Vatican II. During the transition in Catholic theological education in the United States, the need for a broader and more diverse vision became evident. Some Catholics lamented the loss of Catholic identity in theological education, while others advocated for greater openness and diversification in theology departments. [Extracted from the article]

This article begins by explaining the importance of Mariology for Catholic theology. It provides an overview of a 2015–2016 survey of 32 Catholic seminaries in the USA on how Mariology is covered in the curriculum. It then examines documents of the Congregation for Catholic Education on the teaching of Mariology in Catholic seminaries. It also looks at what the sixth edition of the US Bishops' Program for Priestly Formation (2022) says about Mariology and Marian devotion in seminary formation. The article discusses why some believe Mariology should be covered in Ecclesiology because of Vatican II's choice to integrate Mariology into Lumen Gentium, the Dogmatic Constitution on the Church. Whether Mariology can be adequately covered in courses in Ecclesiology is then considered. The article ends with a recommendation for having Mariology taught as a required stand-alone course in all Catholic seminaries. [ABSTRACT FROM AUTHOR]

This article analyzes the major contributions of John O'Malley, S.J. and the reception of the Second Vatican Council, especially in light of his book What Happened at Vatican II but also in the context of his other books on the council of Trent and on Vatican I. O'Malley's contributions are particularly important in the context of what can be called a crisis of reception of Vatican II and of an ecclesial disruption. But it is relevant for Catholic theology and Catholic higher education because the current ecclesial and theological crisis has, among its causes, also a lack of sense of history and of historical understanding of the Church and of the theological and magisterial tradition. [ABSTRACT FROM AUTHOR]

Assessing Liturgical Reform in the Eastern Churches in the Wake of Vatican II Liturgy, liturgical reform, Eastern Christian, Orthodox, Byzantine Rite, Greco-Catholic, Schmemann, aggiornamento, ressourcement, Coptic Although the preponderance of work in Oriental liturgiology has in fact concerned the Byzantine Rite, this hardly implies that Eastern Orthodox communities have proven any more than the Oriental Orthodox amenable to alter the structure and contents of their received rites. [Extracted from the article]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article "Clarifications on abortion in the Catholic Church" presents information about the religious context of Catholic Christianity and the structure of the Church. It is mentioned that proposals regarding abortion are not dogmas in the Catholic Church. It is explained that bishops and priests are important figures in the Church, but they are not considered priests in the sense of offering sacrifices like Jesus Christ. Additionally, it is mentioned that the dogmas of faith in the Catholic Church are considered definitive, infallible, and immutable. However, the teachings of bishops and the Pope on moral issues, such as abortion, are not considered dogmas. The importance of responsible regulation of birth control, as proposed by the Second Vatican Council, is highlighted. The article discusses the positions of different Catholic bishops and theologians regarding the use of contraceptives and abortion. It is mentioned that Pope Paul VI prohibited the use of contraceptives for birth control, but that Belgian, Canadian, and French bishops explained that the final decision should be made by the spouses according to their conscience. On the other hand, it is mentioned that American and Chilean theologians consider artificial contraception to be allowed in certain circumstances. Additionally, it is mentioned that the Catholic Church considers human life to begin at the moment of conception and that any interruption of the gestation process is considered the death of a person. The article addresses the debate about when human life and personhood begin in gestational development. According to Catholic scientists and theologians, while human life begins with conception, the character of personhood is established later in the gestational process, based on two fundamental elements: being an individual and being rational. Therefore, human life cannot be identified with human personhood. Furthermore, it is argued that individuality and rationality are established at the moment of implantation, and not before. The organic basis for establishing rationality in the gestational process occurs around 25 days or at the end of the eighth week. In summary, it is argued that the person does not exist from conception, but rather develops throughout the gestational process. This text presents scientific and ethical arguments about the status of the human embryo before implantation. It suggests that the 6-8 week embryo could be considered as the organic biological substrate on which the ethical consensus of its value as a person is established. It is argued that the blastocyst requires specific extracytoplasmic information to carry out its integral development, and it is mentioned that in in vitro fertilization processes, maternal contribution is necessary for the necessary physical-chemical changes in the fetus. Additionally, claims that the embryo before implantation has the purpose of developing as a human person and the intrinsic capacity to carry out that development are refuted. The natural loss of embryos is mentioned, and it is emphasized that science can propose scientific truths according to the official doctrine of the Catholic Church. It is concluded that it is legitimate for Catholics to choose a position different from that of ecclesiastical authority on moral issues, and the importance of following one's own conscience in making moral decisions is emphasized. The article discusses the official doctrine of the Catholic Church on abortion and individual conscience. According to the Second Vatican Council, each person must answer to God and follow their own conscience in moral matters. Pope Francis emphasizes that there are no monolithic doctrines in the Church and that diversity of opinions enriches the understanding of the Gospel. Although abortion is considered morally wrong by the Church, it does not impose a single viewpoint on individuals. [Extracted from the article]

What lessons can Catholic theology learn from Shinran (1173–1263), one of the leading Japanese proponents of Pure Land Buddhism, in matters regarding the universality and particularity of religions? How can Catholic theology move from Christological and ecclesiological exclusivism to a position that acknowledges religious pluralism? This essay attempts an answer to these questions by comparing the shift in Catholic pre-Vatican II theology of religion from exclusivism to pluralistic inclusivism to Shinran's abandonment of his monastic life and its practices at the Tendai monastery of Enryakuji on Mount Hiei in 1201 at the age of twenty-nine and adoption of the teaching of Hōnen (1133–1212) on the recitation of the Nembutsu is all that is required for rebirth in the Pure Land. Part I of the essay gives an exposition of the Catholic theology of Christ as the unique and universal Savior, the church as the necessary and universal sign and instrument of salvation, the reversal of ecclesiological exclusivism by Vatican II's affirmation of the possibility of salvation for non-Christians, and the theological developments in Catholic theology that lead to Vatican II's inclusivist theology of religion. Part II begins with a narrative of Shinran's journey toward religious pluralism starting from his rejection of the monastic tradition and its practices to gain rebirth in the Pure Land and his six-year discipleship of Hōnan from whom he learned that salvation cannot be earned by one's effort and that salvation is available to all. Next follows an exposition of Shinran's teaching under four expressions: kyō, gyō, shin, and shō. Central to Shinran's teaching and three-stage conversion is the Amida Buddha's Primal Vow or Eighteenth Vow to save all sentient beings, which is the "other-power" and not the "self-power" that saves. Finally, attention is drawn to the kind of people that followed Shinran's teaching. Part III studies the areas where Catholic theology can learn from Shinran and Shin Buddhism by drawing the parallels between Shinran's context and that of Catholic theologians that require a new interpretation of traditional teachings on Christ and the church, between the Primal Vow and the Holy Spirit, and between Shinran's targeted audience and the "poor" for whom God has a preferential love. [ABSTRACT FROM AUTHOR]

This article explains why an intensified academic formation of Catholic priests in the social sciences is necessary to pursue Vatican II's teaching on inculturation, given the growing complexity of contemporary culture. The recent Church documents encourage Catholics, specifically the clergy as leaders of the Roman Catholic Church (RCC), to pursue inculturation in their ministry. But the current clerical training neglects social science education and focuses on philosophy, which is still seen by the Catholic hierarchy as the handmaid of Catholic theology and the primary preparatory course for theological studies. But the era when philosophy was first introduced in clerical education was not as complicated as contemporary society. The current human culture has become too complex for clerics to comprehend to be able to inculturate the Christian faith without the aid of the social sciences. This article argues that inculturation has an empirical dimension which requires a scientific inquiry of cultures before adapting the Christian message in society. With the limitations of philosophy as a discipline in understanding the empirical world, the social sciences, which specialize in the study of social behavior and cultural systems, emerge as the new handmaid of theology in preaching the good news in today's culture, making them necessary in seminary education and inculturation. Although philosophy is essential to provide a rational grounding of the Christian faith, the social sciences are also necessary to provide the empirical foundation of inculturation [ABSTRACT FROM AUTHOR]

In both a canon law student's essay and in oral remarks to the 2017 Onclin Chair conference at KU Leuven, the author critiques his own country's closed border consensus excluding admission of boat people. He argues this political consensus in Australia is at odds with the celebrated national identity of Australians. Moreover, the author identifies that the closed border consensus is contrary to the Gospel, because it does not welcome the stranger and because it betrays the universality of the love of neighbour which the Gospel demands. The author argues that the voice of the Catholic lay person is not to remain silent, but is to speak out against the injustice of the policy because the Gospel, the magisterium of the Second Vatican Council in its decree on the Apostolate of the laity, the Canon law, Catholic moral theology and the dictates of conscience all demand the articulation of a contrary view. [ABSTRACT FROM AUTHOR]

The article deals with the ecclesiology of the local Church and synodality. Both topics have been present in Catholic theology since the time of the Second Vatican Council, which laid the foundation for the ecclesiology of the local/particular Church, collegiality of bishops and synodality. This ecclesiology was developed both theoretically and practically in the post-conciliar period, but there are some theologians who believe that during the pontificate of John Paul II there was a return to the universalist ecclesiology, as evidenced by the documents published by the Roman Curia, especially Communionis notio. Pope's Francis teaching on synodality and strengthening the Church at local and regional levels addresses the demands of those theologians who believe that Chapter III of the Lumen Gentium Constitution has not yet been properly implemented. The Pope emphasizes, that synodality is a constitutive dimension of the Church and therefore what the Lord is asking of us is already in some sense fully present in the word "synod" itself. [ABSTRACT FROM AUTHOR]

The article focuses on the emerging pluralism in Catholic theological thought throughout the 20th century that followed the neo-scholastic method that occurred at the Second Vatican Council through an analysis of the theological work of theologians Karl Rahner SJ and Joseph Ratzinger. It mentions about Rahner's book Foundations of Christian Faith.

The following research areas of dogmatic theology were developed in the publications that appear in "Collectanea Theologica": the theology of the Divine Mercy, the reflection on time which enriched Christology, the anthropological expression of Marian theology, the concept of personalism as a possible way of theological renewal, and Christian solidarity. Theologians proposed the hypothesis of the baptism of the Church, the theology of the icon, and the concept of a universal Eucharist. Among other questions they discussed the notion of the suffering of God. We can also find an original expression of theology of space, human freedom, and the theology of rest as well as a valuable perspective on the charisma of the theologian. Already in the interwar period, the journal was a place of encounter between the theology of the Christian West and that of the East. Some dogmatists, who published the results of their research in the journal, made the effort of confronting the theological topics with the problems and solutions from other branches of scholarship. Attempts were undertaken to explore thoroughly and interpret specific Christian elements in literature. History was treated as a dynamic reality and a source of inspiration for the contemporary world. The Second Vatican Council had a profound influence on the publications, as it provided a challenge to the adequately understood renewal of Catholic theology. [ABSTRACT FROM AUTHOR]

Karl Rahner had a powerful influence on Vatican II for four well-known reasons: his fluency in Latin, his intellectual brilliance, his strenuous work ethic, and his wide knowledge of Catholic theology. Rahner's contribution as a peritus was surpassed only by Gérard Philips and Yves Congar, all three of whom advised the key conciliar fathers such as Cardinals Suenens, König, and Frings. This essay traces the influence of Rahner on the four Vatican II Constitutions, Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, and Gaudium et Spes. It concludes with a reflection on the pastoral care that infused his work. [ABSTRACT FROM AUTHOR]

Starting from a positive evaluation of Vatican II and taking into account the long period over which the Council has been received, the present study examines certain conciliar documents that have had the greatest influence on the renewal of Catholic theology, in particular its methodology. First, the article underlines how the Council has evolved as a "laboratory" of renewed theology. It consequently examines the key text of the Council's renewal programme: point 16 from the decree Optatam totius. Finally, it highlights the renewal impulses present in numbers 11 and 17 of the Unitatis redintegratio decree. The analyses of the idea of hierarchia veritatum (UR 11) are aimed at demonstrating how the Council's most decisive contribution to the renewal of theology consisted of proposing a hermeneutics that was rethought in the light of the Trinitarian Revelation of God Love. [ABSTRACT FROM AUTHOR]

This research presents the work and biographical profile of the Spanish priest Manuel Garrido Bonaño (O.S.B.), who had a prominent role as an expert for the bishops in the past Second Vatican Council, and also had great influence in the Holy See as a consultor, and later in the Spanish Conference of Catholic Bishops as an adviser. In addition to the above mentioned, his theological notion of liturgy is exposed and analyzed, from his first publications to right before his stay in San Anselmo, in Rome, which marks an important turning point in his theological notion. Afterwards, his later writings and especially his most important book -Course of Roman Liturgy- which summarizes his thoughts on the liturgy, are analyzed. This is about identifying those points that modify his previous notion and enrich it. A dialogue is established along with some representative authors of modern theology, such as Cipriano Vagaggini and Odo Casel, and also with those of the classical theology, St. Augustine and St. Thomas; in this way we discover the way in which our author is outlining his theological notion of the liturgy, this occurs shortly before the Sacrosanctum Concilium Constitution of the Second Vatican Council which marks a point of arrival of the so-called Liturgical Movement.. [ABSTRACT FROM AUTHOR]

This essay presents a case study of the reception and implementation of the reforms of the Second Vatican Council at one American Catholic university, Boston College. The college, one of the twenty-eight Jesuit institutions of higher education in the United States, entered the 1960s in the midst of several decades of programmatic expansion, but it was largely unprepared for the changes that would come in the Council's wake. Student religious practice had been relatively underdeveloped, and the teaching of theology had proceeded along very traditional lines. But by the time the Council concluded, the campus had embraced liturgical reform, most noticeably in the complete renovation of the student chapel. The inadequacies of the theology department were also recognized early, and a major remaking of the faculty and curriculum was undertaken, turning the discipline in a more clearly academic direction. Though accompanied by some controversy, these transformations were accomplished in short order, with a level of enthusiasm for change taking hold. [ABSTRACT FROM AUTHOR]

Until the eighteenth century, Latin was the uncontested language of academic discourse, including theology. Regardless of their denominational affiliation, scholars all across Europe made use of Latin in both their publications and lectures. Then, due to the influence of various strands of post-Kantian philosophy, a change took place, at least in the German-speaking area. With recourse to classical German philosophy, many Catholic systematic theologians switched to their mother-tounge and adopted the newly coined terms in order to express the same faith. In reaction to this transformative work the neo-scholastic movement came into existence. Its adherents stressed the Church's tradition and, especially its indebtedness to medieval thought. From the mid-nineteenth century onwards, partly supported by the Magisterium, various attempts were made to re-introduce Latin into dogmatics. This project was unsuccessful, however, because of changes to the Catholic world ushered in by the Second Vatican Council and also because of developments in German educational policy, which served to lower the status of Latin in schools. [ABSTRACT FROM AUTHOR]

The twentieth century has seen a dramatic shift even within Catholic theology when it comes to how the Church understands divine revelation and her own historical reception of it. The Second Vatican Council was a pivotal point in which contrasting views of doctrinal truth seemed to meet head-to-head. But while it might seem that the now popular understanding of revelation as an event, rather than a set of propositions, represents a victory for modernism, there is no contradiction between this personalistic paradigm and the propositional, which reigned in the neo-scholastic era. Rather, there are points of contact between the traditional Thomistic approach of an early-twentieth century Dominican theologian, Francisco Marin-Sola, and the understanding of revelation, particularly, the nature of doctrinal truth, that has risen to prominence thanks to the so-called nouvelle theologie. It is especially evident in the work of Yves Congar and Joseph Ratzinger that it is possible to reconcile the Tubingen approach to reality, which inspired the new school, and the (Augustinian-)Thomistic insistence on the immutability of truth. [ABSTRACT FROM AUTHOR]

How can Søren Kierkegaard--a Protestant thinker from the nineteenth century, who was also a fierce critic of Christianity--be seen as an ally to contemporary Catholic theology? In this article, I argue that although he is not always recognized as such, Søren Kierkegaard has been an important ally for Catholic thinkers in the early twentieth century. Historically, some Catholic readers have been suspicious of Kierkegaard, viewing him as an irrational Protestant irreconcilably at odds with Catholic thought. Nevertheless, by surveying briefly a few important figures in the Catholic reception and engagement of Kierkegaard's writings across Europe in the early twentieth century, one begins to see how Kierkegaard's writings stimulated theological renewal that culminated in the achievement of the Second Vatican Council (1962-1965). In particular, this article highlights an unexpected yet important historical relationship between the European Catholic reception of Kierkegaard's writings by looking at important figures like Jean Daniélou, Yves Congar, Henri de Lubac, Hans Urs von Balthasar, and Cornelio Fabro who were associated with the ressourcement movement (1930-1960) leading up to Vatican ii. [ABSTRACT FROM AUTHOR]

An essay is presented on the teachings about other religions by the Vatican Council. Topics discussed include insights from Australian theologian Gerald O'Collins, teachings of Pope John Paul II and Vatican II, and role of doctrinal development and magisterial authority in the theology of the Roman Catholic.

On 21 November 2014, the 50th anniversary of the solemn promulgation ofLumen GentiumandUnitatis Redintegratiowas celebrated. Between ‘aggiornamento’ and ‘ressourcement’ the Catholic Church had been striving to understand itself and its Tradition more precisely, in order to be newly relevant, lastingly true and authoritative in the future −  an indispensible task, if the gospel were to be proclaimed to the contemporary world, but not an easy one. It is little wonder that this completion of the Council's endeavours was preceded by its so-called ‘black week’. Questions remain as to the outcome of it all, and the articles assembled in this issue assess the reception of these two conciliar texts after 50 years. Where do the achievements lie? Where are the shortcomings? Where do questions need to be asked today that reach beyond the horizon of Vatican II? [ABSTRACT FROM PUBLISHER]

Faith and Order's important new convergence text on ecclesiology was published in 2013, 50 years after the discussions in 1963, at the second session of Vatican II, which produced the council's Dogmatic Constitution on the Church,Lumen gentium, the following year. After acknowledging some of the pitfalls in comparing a conciliar teaching with an ecumenical convergence text, this article summarises the content of the new ecumenical text on ecclesiology, indicates points of agreement with Vatican II's teaching and proposes thatThe Church: Towards a Common Visionmight be seen as reflecting a hierarchy of ecclesiological truths which provides a promising framework for seeking greater agreement about still divisive issues. [ABSTRACT FROM PUBLISHER]

An introduction is presented in which the editor discusses various reports within the issue on topics including women's status in Catholic theology, history of women in Catholic theology, and aspirations of the Vatican II.

In these pages we refer to those Churches In full communion with the Apostolic See (Eastern Catholic Churches) as well as those that are split (Orthodox Churches). We also discuss the spiritual and liturgical patrimony of these particular Churches, the concepts of «rite», «Patriarchate» and «sui iuris Church», their own liturgical instructions of these particular Churches (specially the conciliar Indications in th a t referred to the communicatio in sacris with these Eastern Catholic and Orthodox Churches), as are stated In the Orientalium Ecclesiarum Decree (1964) and In other conciliar documents. [ABSTRACT FROM AUTHOR]

In this thesis, we examine the presence of John Henry Newman in three twentieth-century French theologians, namely, Yves-Marie Congar, Henri de Lubac and Jean Daniélou. In the first three chapters we trace the introduction of Newman's thought into Catholic theology, via the Francophone world. Despite early attempts to portray him -erroneously- as the father of modernism, Newman gradually came to be recognized as a highly innovative, yet orthodox theologian. His chief contributions are in the areas of doctrinal development and the rationality of the faith. Chapter four considers Newman as prophet and Congar as peritus of the Second Vatican Council. Two sub-sequent chapters are dedicated to an analysis of citations of Newman by Congar, de Lubac and Daniélou. All three cite him in their works, although Daniélou considerably less than the other two. The final chapter has a fourfold purpose: firstly, to identify direct citations of Newman in Council fathers' addresses at Vatican II; secondly, to recall Newman's importance to several Francophone conciliar periti', thirdly, to briefly compare Newman's thought with conciliar teaching; fourthly, to survey some postconciliar interpretations of Newman. We conclude that the Englishman influenced the Council's content through faithful intermediaries -among them his genuine «French interpreters»- by being really present in their consciences as they drafted Vatican li. This French Newmanian influence continues after the Council. [ABSTRACT FROM AUTHOR]

The article assesses the different hermeneutical proposals on Vatican II presented between 1985 and Benedict XVI's address to the Roman Curia in 2005. Attention is also given to the protagonists and to magisterial indications, especially that Papal discourse. Three ideas for further research are proposed: the consideration of Vatican II as an ecumenical council; reflection on the Church as tradition; and the Christological reading of the Council. [ABSTRACT FROM AUTHOR]

This article discusses the Second Vatican Council, which began in October of 1962, on the occasion of its 50th anniversary and the celebration of the Year of Faith. The author comments on the role of Pope John XXIII in the convocation of the council and describes the influence of the council on the future of the Catholic Church, citing the thoughts of Popes Paul VI, John Paul II, and Benedict XVI. The continuation of the role of the Church as defined by the council is examined and the emphasis placed on the importance of faith, particularly in times of crisis, is also considered. INSET: “EL CONCILIO DE LOS MEDIOS DE COMUNICACIÓN".

The article explores the relationship between the legacy of Vatican II and scriptural reasoning. It offers commentaries on five seminal events including a comparison of Vatican II to textual reasoning and the Abrahamic Study and Fellowship. It also enumerates several significant areas where the contribution of the legacy of Vatican II to scriptural reasoning can be found.

The article presents a Muslim response to the interfaith challenges of Vatican II which introduced changes to Roman Catholic doctrine and practice. It suggests that the Second Vatican Council opened for more organic construction of religious thinking and living outcomes through the principle of ressourcement. It also offers information on a mode of Qur'anic interpretative practice described by the medieval Islamic theologian al-Maturidi.

The article explores whether the Catholic understanding of prophecy can be stretched to consider Muhammad as a prophet. It demonstrates how the spirit and letter of Vatican II can encourage Catholics to consider Muhammad as a prophet. It explores how the work of Italian philosopher and theologian Thomas Aquinas and his followers can inspire Catholics to consider Muhammad as a prophet.

The article discusses Dei Verbum, or the Constitution on Divine Revelation, a document of the Second Vatican Council. It provides a background of the formation of the text of Dei Verbum, which encourages a sensitivity to the ways of God's work of self-revelation throughout history. It also examines the effect of the document on the Catholic Church's relations with other faith communities.

In this article, I take the opportunity of the 50th anniversary of the Second Vatican Council to reassess one of its major products, the declaration Nostra Aetate ("In Our Time"). Following a brief introduction to Nostra Aetate, I describe my experience teaching an undergraduate course on Jewish-Christian Relations built around the document's recommendations for interfaith dialogue. Through open dialogue about religious beliefs, prejudices, and stereotypes, students made great strides in developing religious literacy, defined by Prothero (2007) as "the ability to understand and use in one's day-to-day life the basic building blocks of religious traditions" (p. 14). I explore the concept of religious literacy and Nostra Aetate's potential as a tool for fostering interfaith dialogue. I pair this theoretical discussion with some specific implications for Catholic educational settings, and show the continuing relevance of Nostra Aetate as a theological and philosophical basis for Catholic education today. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article deals with two important documents. The first is Pastor Aeter-nus, in which Vatican I defines the doctrine of infallibility and explains the "primate" concept of the Roman Pontiff. The second is the so-called "Ravenna document", written by a mixed international commission for theological dialogue between the Catholic Church and the Orthodox Churches. These two documents represent two worlds, two directions, that converge in the documents of Vatican II and merge in a single challenge - the question of the unity of the Church, which remains a crucial question today. [ABSTRACT FROM AUTHOR]

This article presents the text of several speeches delivered by religious figures, including Popes John XXIII and Paul VI, at the Second Vatican Council, from 1962 to 1965. Topics discussed included past ecumenical and Catholic conferences, their role in Church doctrine, and the process of addressing and rectifying errors made by the Church.

This article presents information regarding the Catholic Church conference "Concilio Vaticano II al Año de la Fe 2012-2013" ("Second Vatican Council at the Year of Faith 2012-2013), which was held in New York. The meeting focused on the influence of the Second Vatican Council on Catholic Church doctrine from the 1960s to the first part of the 21st century.

This article discusses the role of Cardinal John Henry Newman at the First Vatican Council from 1869 to 1870. The author comments on the evolution of Catholic Church doctrine and theology as a result of the conference and examines the participation of Newman and other notable cardinals and religious figures. He also describes the impact of the First Vatican Council on the organization of the Second Vatican Council during the 1960s, including the development of the concept of new evangelism and the role of lay Catholics in the world.

This article discusses the importance of the First and Second Vatican Councils. The author comments on the influence of these conferences on Catholic Church doctrine and theology, as well as Catholics throughout the world. He examines the evolution of the understanding of humanity, spirituality, and Scripture. He also describes the often tumultuous relationship between faith and science from the perspective of the Catholic Church. The impact of Vatican I and II on Catholic ideology is also explored.

Se presentan los temas abordados en este número de la revista que incluye la teología latinoamericana 50 años después del Concilio Vaticano II, una propuesta de educación religiosa escolar liberacionista y la teología de la acción.

The article offers information on the tradition of Catholic theology in Vatican II Council. It says that the studies on Vatican II and tradition present a sense of impasse due to the focus of earlier scholars on source criticism, which leads to preoccupation. It highlights the role the Church's rejection to Modernism and its impact that leads to highly restrictive and exclusive ministry identification of Vatican II.

The author describes and comments on developments that have taken place since Vatican H with regard to teaching authority. Among subjects exercising such authority he treats episcopal conferences and the Congregation for the Doctrine of the Faith. Among objects of definitive teaching he treats truths that are not revealed but necessarily connected with revealed truth. As a way of exercising teaching authority, he discusses papal declarations that a doctrine has been taught infallibly by the ordinary universal magisterium. [ABSTRACT FROM AUTHOR]

The expression «hierarchy of truths» appeared in the Second Vatican Council Decree on Ecumenism: Unitatis Redintegratio n. 11. Originally, it was aimed to establish an order in ecumenical dialogue. Later on its hermeneutical relevance for the whole theology became evident. This article analyzes the status quaestionis since its appearance in the Second Vatican Council, including official documents after the Council and the reception of the term among theologians. Finally, some theological considerations on the correct use of «hierarchy of truths» in the theological and ecumenical domain are offered. [ABSTRACT FROM AUTHOR]

The Second Vatican Council profoundly reformed the theology of priesthood by placing it within the Church as a priestly people. The Council considers the whole priestly dimension of the People of Cod, and more specifically the ministerial priesthood, as the participation in the priesthood of Christ, in His consecration and mission. In this regard, the affirmation of the sacramentality of the episcopate-primum analogatum of the ministerial priesthood- seems very relevant. This new approach has resulted in a pastoral reform of the theology of priesthood. The author concludes by analysing the fruitfulness of the new approaches that arose from the Council. [ABSTRACT FROM AUTHOR]

The teaching that a believer is simultaneously righteous and a sinner, that is, simul iustus et peccator, is highly valued in the Lutheran confession. The Roman Catholic tradition, however, considers it unacceptable. In recent years, in ecumenical circles, ecumenists have made efforts, without avail, to overcome the differences on this issue. Therefore, this essay seeks to contribute to the simul debate in order to overcome the ecumenical impasse on this issue. The question that lurks in the background of this essay is: How can the Lutheran and Roman Catholic churches interpret the simul doctrine in such a way that no longer divides the churches? In this regard, I argue that it is possible for the traditions to overcome their differences on the simul, if both parties consider this teaching as a theologoumenon. This means that both churches could accept the concerns inherent in the simul teaching, although each of them might consider the content of such formula differently. Viewed from this hermeneutical perspective, the simul teaching no longer possesses church-divisive power. [ABSTRACT FROM AUTHOR]