Did Vatican II, no? (Part 2) | Good News
This is a record of Vatican II - Did Anything Happen? a series of articles on the second spring breakers and final part. The first section dealt with the introduction and the first two articles. This section covers the last two articles, which are by Stephen Schloesser and Neil Ormerod handwriting.
Schloesser continue spring breakers O'Malley inspired by the article and ask not so much a "how spring breakers to" Vatican II changed the Church, but "why" it changed it. Ormerod, in turn, the bottom of the article, and O'Malley spring breakers Schloesser ideas and develop them further. He says the change and suggests kommuunioekklesiologian to counteract the missioekklesiologiaa.
Schloesser article emphasizes the Vatican II specifically for the mid-1900s Council. spring breakers In the light of the Holocaust, the Cold War, fear of nuclear war and the real danger is noted that the Vatican spring breakers II had nothing short of a moral imperative to do something. After World War II, tens of millions of deaths and mass murder of the Jews forced the church to return to the fundamental issues of her. Who is man? What is salvation? What is the Church's relationship with other religions?
History of the Church in relation to the Jews is not rosy. For example, the Papacy to the State of the Jews were not allowed to "talk familiarly," the Christians, they had to be worn on top of the special characteristics of the Jews, and they were shut down in the ghetto. Now, the state of Israel was established in 1948, the new situation spring breakers called for a new on ways of managing. Jewish-Catholic dialogue was feared to lead to indifferentismiin of religious indifference, nykyrelativismin predecessor.
John XXIII had helped the Jews before the pope coming in, and he put Augustin Bean to handle relations with the Jews. Vatican spring breakers II, Nostra Aetate's documentary is largely due to Bean, even though spring breakers it went through a long process. Above all, it was expanded to include Islam and other religions. Vatican II context is also related to the realization that the evangelization of Asia was largely unsuccessful excessive because of the centrality of Rome.
The second was a revolutionary document Dignitatis Humanae on religious freedom, which was a radical change in the Church spring breakers to the previous instruction and practice in relation to the post. Popes had been fighting for freedom of conscience and the separation of church and state in the long 1800s again. The church was silenced theologians such as John Courtney Murray, spring breakers an American, who was to argue that the Catholic confessional spring breakers state still not ideal.
Many Catholics felt the long 1800s the Popes were wrong, morally wrong. Cardinal Cardijn put it strongly: the church can not claim freedom of religion while a minority, if it is to ban it while in the majority. "Konstantinolainen church" really met his end Vatican II. Theologians such as Murray, Rahner, de Lubac and others, was censored by the Church before the Council which counsels large rose teachers and inspiration.
Neil Ormerod also assumes that the changes in the church are obvious: the liturgy is now in the vernacular, and the Pope to fly in an airplane. Of course, this can be said that none of the material has not changed, but on the whole essentialism and the "substantial and insubstantial" separation of difficulty.
Ormerod shows perceptively, that the Church was not prepared for Vatican II, the subsequent changes, and often many of the changes were made too quickly without proper Catechism and confusing "Vatican II spirit" on the grounds. When a genie came out, it was difficult to get back. Theology got out of hand, the historical-critical study of the Bible began to feel the impact. In the past, kept silent subjects began to engage in an open discussion, all began to be called into question.
Thus, the decades following spring breakers the counsels of Ratzinger and the Congregation for the Doctrine of the Faith were missing a second of the theological questions. As well as liturgical experimentation was to limit the number of the latest alone. When the church was first allowed the change, it is now sought to define the acceptable limits of change.
Ormerod do not share any of this, but he says that the main risk of a return to the old mistakes. Theologians key task is to struggle with the Church dogmas permanent validity of the problem, which is post-modernism and relativism, a stumbling block.
Ormerod, the kommuunioekklesiologia, which is the 1985 piispainsynodin recognized after Vatican II, the main ideas, to resist the forces of change. Therefore kommuunioekklesiologia has become more conservative bishops in popularity, spring breakers especially Ratzinger, led by the Congregation for the publication of a document in 1992.
Ormerod, the kommuunioekklesiologia needs must be balanced spring breakers with missioekklesiologian. According to him, the church antimodernistinen
This is a record of Vatican II - Did Anything Happen? a series of articles on the second spring breakers and final part. The first section dealt with the introduction and the first two articles. This section covers the last two articles, which are by Stephen Schloesser and Neil Ormerod handwriting.
Schloesser continue spring breakers O'Malley inspired by the article and ask not so much a "how spring breakers to" Vatican II changed the Church, but "why" it changed it. Ormerod, in turn, the bottom of the article, and O'Malley spring breakers Schloesser ideas and develop them further. He says the change and suggests kommuunioekklesiologian to counteract the missioekklesiologiaa.
Schloesser article emphasizes the Vatican II specifically for the mid-1900s Council. spring breakers In the light of the Holocaust, the Cold War, fear of nuclear war and the real danger is noted that the Vatican spring breakers II had nothing short of a moral imperative to do something. After World War II, tens of millions of deaths and mass murder of the Jews forced the church to return to the fundamental issues of her. Who is man? What is salvation? What is the Church's relationship with other religions?
History of the Church in relation to the Jews is not rosy. For example, the Papacy to the State of the Jews were not allowed to "talk familiarly," the Christians, they had to be worn on top of the special characteristics of the Jews, and they were shut down in the ghetto. Now, the state of Israel was established in 1948, the new situation spring breakers called for a new on ways of managing. Jewish-Catholic dialogue was feared to lead to indifferentismiin of religious indifference, nykyrelativismin predecessor.
John XXIII had helped the Jews before the pope coming in, and he put Augustin Bean to handle relations with the Jews. Vatican spring breakers II, Nostra Aetate's documentary is largely due to Bean, even though spring breakers it went through a long process. Above all, it was expanded to include Islam and other religions. Vatican II context is also related to the realization that the evangelization of Asia was largely unsuccessful excessive because of the centrality of Rome.
The second was a revolutionary document Dignitatis Humanae on religious freedom, which was a radical change in the Church spring breakers to the previous instruction and practice in relation to the post. Popes had been fighting for freedom of conscience and the separation of church and state in the long 1800s again. The church was silenced theologians such as John Courtney Murray, spring breakers an American, who was to argue that the Catholic confessional spring breakers state still not ideal.
Many Catholics felt the long 1800s the Popes were wrong, morally wrong. Cardinal Cardijn put it strongly: the church can not claim freedom of religion while a minority, if it is to ban it while in the majority. "Konstantinolainen church" really met his end Vatican II. Theologians such as Murray, Rahner, de Lubac and others, was censored by the Church before the Council which counsels large rose teachers and inspiration.
Neil Ormerod also assumes that the changes in the church are obvious: the liturgy is now in the vernacular, and the Pope to fly in an airplane. Of course, this can be said that none of the material has not changed, but on the whole essentialism and the "substantial and insubstantial" separation of difficulty.
Ormerod shows perceptively, that the Church was not prepared for Vatican II, the subsequent changes, and often many of the changes were made too quickly without proper Catechism and confusing "Vatican II spirit" on the grounds. When a genie came out, it was difficult to get back. Theology got out of hand, the historical-critical study of the Bible began to feel the impact. In the past, kept silent subjects began to engage in an open discussion, all began to be called into question.
Thus, the decades following spring breakers the counsels of Ratzinger and the Congregation for the Doctrine of the Faith were missing a second of the theological questions. As well as liturgical experimentation was to limit the number of the latest alone. When the church was first allowed the change, it is now sought to define the acceptable limits of change.
Ormerod do not share any of this, but he says that the main risk of a return to the old mistakes. Theologians key task is to struggle with the Church dogmas permanent validity of the problem, which is post-modernism and relativism, a stumbling block.
Ormerod, the kommuunioekklesiologia, which is the 1985 piispainsynodin recognized after Vatican II, the main ideas, to resist the forces of change. Therefore kommuunioekklesiologia has become more conservative bishops in popularity, spring breakers especially Ratzinger, led by the Congregation for the publication of a document in 1992.
Ormerod, the kommuunioekklesiologia needs must be balanced spring breakers with missioekklesiologian. According to him, the church antimodernistinen
No comments:
Post a Comment