La convocatoria del Año de la Fe por el actual Papa emérito Benedicto XVI el 11 de octubre de 2012, coincidiendo con el 50 aniversario de la Apertura del Concilio y con el 20 aniversario de la publicación del Catecismo de la Iglesia Católica, exige estudiar de nuevo la Constitución Sacrosanctum Concilium y su expresión en el Catecismo. Siendo consciente de que esta cuestión ha sido muy estudiada, sin embargo, en un aniversario tan importante resulta determinante dejar clara (...) constancia del vital progreso que ha supuesto el Concilio Vaticano II en materia litúrgica y de la profunda fundamentación conciliar existente en el Catecismo de la Iglesia Católica. Precisamente, que Benedicto XVI haya convocado el Año de la Fe en el aniversario de la Apertura del Concilio Vaticano II expresa la total vigencia de dicho Concilio en todos sus aspectos. (shrink)

O presente artigo, refletindo sobre relação entre Mistério Pascal de Cristo, Liturgia e vida cotidiana, objetiva apresentar a salvação operada por Cristo na liturgia como uma ação inesgotável e constante que extrapola a história e atinge a existência humana. Através da ação litúrgica, o mistério pascal, centro da liturgia, é atualizado e sua celebração é transformada em momento de salvação, recuperação e engajamento de quem dela participa. Considerando alguns números da Constituição Sacrosanctum Concilium sobre a Sagrada Liturgia, comentados (...) por vários teólogos, notaremos ser impossível, depois da encarnação do Filho, o divórcio entre a liturgia e a vida da humanidade assumida por Deus dentro da história na qual também a salva. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments by Dominic M. Langevin, O.PGuy Mansini O.S.B.From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments. By Dominic M. Langevin, O.P. Fribourg: Academic Press Fribourg, 2015. Pp. x + 403. 69,00 CHF (paper). ISBN 978-3-7278-1728-3.The “magisterial development” of the title of this monograph consists of the (...) move from binding the efficacy of the Mass and sacraments exclusively to the Passion of Christ to the recognition of the efficacy and exemplarity of the Lord’s Resurrection as well. Langevin also traces the increasing recognition of the Mass and sacraments not only as empowered by but also as signifying the paschal mystery of Good Friday and Easter and memoralizing both.Part 1 is a long series of readings of strategically chosen texts from Pius XII’s Mediator Dei (1947), from the Second Vatican Council’s Sacrosanctum Concilium (1963), and from John Paul II’s Catechism of the Catholic Church (1997) on the Mass and sacraments and liturgy. These texts are very closely read, and the reading is a sort of model of how the inquiring theologian should approach magisterial sources. The first chapter of part 2 charts the soteriological effects of both the Passion and the Resurrection according as they are extended to us in baptism and the Eucharist. The second and last [End Page 467] chapter of part 2 does two things. First, it explains the motion charted in part 1 by adducing some of its historical causes. Second, it provides systematic insight into the term of the motion.Mediator Dei appreciates Christ especially as offering sacrifice and the Mass especially as the memorial and application of that sacrifice. As Christ’s sacrifice is an exercise of the virtue of religion, so also is our participation in that sacrifice: we render the debt of justice we owe God, and in the way exclusive to rendering a debt to God, by way of sacrifice. Salvation is configuration to Christ—to his Passion. However, while the very sacrifice of Christ is made present, it must be the risen Christ who acts now in the Mass, and communion is reception of the Body and Blood of the risen Christ, though the encyclical rather emphasizes that the signification of the Mass is the signification of the passion. Generally, “for Pius, the Passion is more important and active than the Resurrection in the sacramental economy.” The encyclical’s discussion of the liturgical year is more expansive, however, since the year renders all the mysteries and not just the Passion present and in their saving effects. The encyclical is thus open to a further reflection on the Resurrection that it itself does not take up.Sacrosanctum Concilium teaches that baptism gives us to participate in the entire paschal mystery. Its insistence that the Mass is principally to be understood in a sacrificial key follows Pius, but it is more open to seeing the Mass and the sacraments as also memorializing the Resurrection and bringing it to bear on our salvation. For one thing, it drops the framework according to which the liturgy is understood first and foremost as an exercise of the virtue of religion, which allows other aspects more easily to come to the fore. Thus the Mass and the sacraments are seen in relation to the entire paschal mystery, now appreciated in its unity, and not only to the meritorious work of the Passion and sacrifice of the Lord, for it is the entire paschal mystery that works salvation, going beyond the mode of merit that is exclusive to the Passion. Even in SC 47, the principal text on the Mass, which came to assert the sacrificial nature of the Mass at the insistence of many council fathers, there is an express connection of the Mass with the Resurrection such that the relation of the Mass to the entire paschal mystery comes to expression. The text states that the Lord instituted the Eucharist “in order to perpetuate the sacrifice of the cross... and even more to entrust to His beloved... (shrink)

1964 fue un año resolutivo en el arranque del proceso aplicativo de la reforma litúrgica. Aunque estos inicios han sido ampliamente estudiados por liturgistas e historiadores del concilio, el acceso a nuevas fuentes documentales pone a disposición de los investigadores un material que sirve para completar, complementar, enriquecer y abrir nuevas pistas a los trabajos realizados hasta la fecha. Es el caso del archivo personal de Jorge Medina, en el que se encuentran catalogados diversos documentos, los que contienen material relativo, (...) tanto al complejo trayecto de la actuación de la reforma litúrgica como a la primera recepción y aplicación de la constitución Sacrosanctum concilium en Chile. A la luz de esta documentación inédita, este trabajo, que tiene como telón de fondo la publicación del motu proprio Sacram Liturgiam, estudia las propuestas que, en materia litúrgica, el episcopado chileno elevó a la santa sede para poner en marcha la reforma en el país. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"Awe-Inspiring, in Truth, Are the Mysteries of the Church":Eucharistic Mystagogy and Moral Exhortation in the Preaching of St. John ChrysostomDaria SpezzanoWe entrust to You, loving Master, our whole life and hope, and we ask, pray, and entreat: make us worthy to partake of your heavenly and awesome Mysteries from this holy and spiritual Table with a clear conscience; for the remission of sins, forgiveness of transgressions, communion of the (...) Holy Spirit, inheritance of the kingdom of heaven, confidence before You, and not in judgment or condemnation.—Liturgy of St. John Chrysostom"Awe-inspiring, in truth, are the mysteries of the Church; awesome, in truth, her altar."1 St. John Chrysostom was a founding figure in the development of the Byzantine mystagogical tradition, not only because he is associated with the Divine Liturgy,2 but also because of his preaching on [End Page 413] the Eucharistic mysteries, woven throughout the scriptural exegesis of his liturgical homilies.3 The themes he sounded, in particular the continual exhortation to his hearers to be mindful and properly disposed for the terrible and awe-inspiring mysteries, would become part of the fabric of Byzantine liturgical spirituality. But Chrysostom's influence extends to the West as well, for instance to Thomas Aquinas, who, it is said, would rather have Chrysostom's homilies on Matthew than be lord of Paris,4 and who shares with Chrysostom the title of "Doctor of the Eucharist."5 While the promotion of reverence in liturgical celebration and the demands of social justice are sometimes perceived today as being in tension with each other, for Chrysostom they are inseparable. In accord with the Second Vatican Council's teaching in Sacrosanctum Concilium that the Eucharist is "the source and summit of Christian life," the Catechism of the Catholic Church chooses a quote from Chrysostom to instruct that "the Eucharist commits us to the poor."6 It does so with good reason. Chrysostom urgently and vividly preaches to his wealthy congregation that not only must they approach the altar with awe and holy fear, but they must care for the poor in order to receive the Eucharist worthily. Here his characteristic moral exhortations to almsgiving find their deepest source: without care for the poor, one eats and drinks the Eucharist, like Judas at the Last Supper, to one's own condemnation.Chrysostom's Eucharistic MystagogyChrysostom's preaching on the Eucharist is profoundly rooted in Scripture and shaped by his theological and pastoral concerns. Mystagogy, as Jean [End Page 414] Daniélou has pointed out, is an exegesis of the rites: "It consists of reading in the rites the mystery of Christ and contemplating under symbols the invisible reality."7 The mystagogy of the Greek Fathers is shaped by local traditions, as is their scriptural exegesis. While the distinction risks being overdrawn, Alexandrian mystagogy is characterized by anagogy, while Antiochene mystagogy—including Chrysostom's—by a focus on the relation of the liturgy to the historical events of Christ's earthly life.8 Unlike his contemporary Theodore of Mopsuestia, however, Chrysostom is not concerned to assign to each liturgical action a specific mimetic meaning. Chrysostom everywhere "reads in the rites the mystery of Christ," exemplifying Daniélou's observation that this mystery is the one object of the Christian faith, subsisting under different modes:It is prefigured in the Old Testament; it is accomplished historically in Christ's life on earth; it is contained in the mystery of the sacraments; it is lived mystically in souls; it is accomplished socially in the Church; it is fulfilled eschatologically in the heavenly kingdom.9For Chrysostom, the entire liturgy has a "mystery character," because it is "so much an anamnesis of the saving work of Christ and a revelation of heavenly reality that its earthly form is wholly irradiated by these aspects."10 Chrysostom uses the term "mystery" in relation not only to the sacraments, but more fundamentally to the entire economy of redemption, flowing from the Paschal mystery, in which they operate. The mystery is a secret except to faith; it expresses a relation between, on the one hand, a historic event of salvation history or a material element of the... (shrink)

Cette étude examine cinq principaux changements de méthodologie qui se trouvent dans cinq documents-clé de Vatican II, afin de discerner à quel point ces documents sont cohérents avec ou différents des principales caractéristiques de méthodologie de la période du concile. L'article commence par une introduction à trois approches théologiques en voque dans les écrits catholiques romains au temps du concile: néo-scolastique, transcendantalisme et correlationisme. La conscience historique est aussi examinée comme une note importante de méthode théologique. L'article examine ensuite (...) class='Hi'>Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, Dignitatis Huamnae et Gaudium et Spes en vue de ces données. L'étude identifie six changements méthodologiques notoires dans les documents: la mise en sourdine de la néo-scolastique du 19e siècle, la transformation de la néo-scolastique grâce aux ressources bibliques, la montée de questions centrales à la méthode transcendentale, des essais tardifs mais importants de raisonnement transcendental, une corrélation toujours croissante de mode confessionel, une conscience historique en développement. En conclusion, les A. affirment une évolution méthodologique dans Vatican II qui pourrait valider une évolution continue de la méthode théologique aujourd'hui. (shrink)

Neste artigo interessa-nos abordar alguns aspectos sobre a relação entre a Sagrada Escritura e a Liturgia, de modo particular aqueles elementos concernentes à reorganização e confecção levadas a cabo pela reforma litúrgica do concílio Vaticano II do livro litúrgico que contém as perícopes bíblicas lidas na liturgia da Palavra durante as celebrações eucarísticas, isto é, o Lecionário da Missa. Para esta abordagem, nos servirá, em grande medida, o relato sobre os trabalhos da Reforma Litúrgica - relato este ainda inédito no (...) Brasil - escrito por D. Annibale Bugnini, Secretário do Consilium, a comissão encarregada para a aplicação dos princípios de reforma estipulados pela Constituição Sacrosanctum Concilium. (shrink)

The rite of the Mass has undergone changes that have transformed the way the faithful participated in the celebrations. On the occasion of the Second Vatican Council, there were changes which were intended to bring about a more active participation of the assembly in the liturgical act. The distance between the canticle and the liturgical rite calls for an investigation, for it is necessary that we know the reason for this happening even today. There is evidence that many chants sung (...) in celebrations are discordant with the liturgical time, and the lack of a correct understanding of the teachings of the Church may be the reason for this, since there are several ecclesial documents on the subject. The present work intends to demonstrate, through the analysis of Church documents and the ideas of renowned authors, specialists in liturgy, the importance of music having a liturgical objective. This article is a bibliographical research, which through the analysis of Church documents mainly, seeks to highlight the importance of liturgy linked to music. Since the Motu Proprio Tra le Sollecitudini, the Church has been regulating how to perform the song to achieve a true liturgical action in the Eucharistic celebration. It should not be forgotten, however, that the participation of the assembly in the Latin Mass was restricted, and there was no possibility of innovation in singing. With the Constitution Sacrosanctum Concilium, the lay participation was expanded, as well as the introduction of the vernacular in the celebrations. Subsequent Church documents have ratified the expansion of secular participation and the local language has made it possible to include new chants in celebrations, including popular ones, which were previously banned. In the Latin mass, the liturgy was more restricted to the clergy; With the council reform, the laity gained more space. Today, the Church's challenge is to preserve the liturgical meaning of singing, respecting popular cultures, but further deepening the lay liturgical-musical formation. (shrink)

Rahner’s work offers several starting points for Catholic theology’s necessary conversion on gender issues. His theology of the symbol sets the stage for an analysis of how “woman” functions in theological anthropology, and for a discussion of how “male” and “female” should be understood in the light of the critique of feminist thought. In short, how do we understand symbols, theologically, as expressive? Linking Rahner’s day and ours, I will then consider how Marian themes were treated by Lumen Gentium and (...) Sacrosanctum Concilium, and how ecclesial questions since then further illustrate the ongoing struggle over the symbol “woman.” Finally, Rahner’s approach to conversion will be employed, as a way of illustrating the intimacy and ubiquity of sexism, given his sense that conversion engages not only isolated actions, but “the whole human being.”. (shrink)

O presente artigo tem como objetivo analisar a concepção de liturgia de Medellín herdada da Sacrosanctum Concilium e atualizadas na Igreja da América Latina. Este percurso será feito partindo-se do contexto fundante de Medellín, passando pelos textos em que serão percebidos os elementos que dão a originalidade de aplicação da liturgia renovada através da 2ª Conferência. A atualidade de Medellín será apresentada pela herança do método ver-julgar-agir que marca a análise pastoral da Igreja latino-americana, pela pastoralidade dos seus (...) documentos e pela força da sua mensagem que ainda provoca questionamentos quando a pastoral não consegue responder às exigências da época vigente. (shrink)

O presente artigo objetiva refletir sobre a dimensão da preparação da Festa da Eucaristia através da Catequese. Sabendo-se - de acordo com o Catecismo da Igreja Católica e alguns documentos do Magistério da Igreja, tais como a Sacrosanctum Concilium e a Sacamentum Caritatis - que a Eucaristia é “fonte e ápice de toda a vida cristã”, pois esse sacramento “contém todo o bem espiritual da Igreja, a saber, o próprio Cristo, nossa Páscoa.” Com efeito, a Eucaristia é por (...) excelência o mistério da nossa fé e possui uma riqueza inesgotável: é a ceia do Senhor, a fração do Pão, comunhão, assembleia eucarística, Memorial da Paixão e Ressurreição do Senhor, divina Liturgia e santa Missa¹. Por tudo isso, é relevante considerar que a catequese é o momento privilegiado para apresentar toda a beleza desse Sacramento, permitindo que as crianças e jovens possam conhecer, amar e comungar Jesus Cristo Eucarístico, antecipando aqui na terra a eterna Festa do Céu. (shrink)

La riforma liturgica conciliare e la sopravvivenza del Vaticano II: a proposito del “dialogo” coi lefebvriani (The Liturgical Reform of the Council and the Future of Vatican II: About the “Dialogue” with the Lefebvrites) Riassunto Gli ultimi anni hanno visto emergere una nostalgia per la liturgia pre-conciliare e il tentativo di reintegrare nella comunione con Roma i seguaci di Mons. Lefebvre, anche a spese della riforma liturgica conciliare. Ma la liturgia del Vaticano II è parte integrante del messaggio teologico del (...) Vaticano II; il contenuto teologico della riforma liturgica è essenziale per il contenuto principale del Vaticano II; la liturgia del Vaticano II è costituzionalmente necessaria per la sopravvivenza teologica del Vaticano II. Tornare indietro rispetto alla riforma liturgica del Vaticano II porta allo smantellamento della chiesa del Vaticano II: è per questo che è necessario comprendere le connessioni profonde tra la costituzione conciliare Sacrosanctum Concilium, la riforma liturgica e la teologia del Vaticano II nella sua interezza, e in particolare rispetto alle questioni del “ressourcement”, dell’ecclesiologia della riforma liturgica, e del “rapprochement” espresso dal concilio. Su questo ultimo punto del “rapprochement” in particolare la questione lefebvriana getta una luce sull’importanza della riforma liturgica conciliare e dei suoi rapporti col messaggio conciliare nella sua interezza e integrità. Parole chiave : Liturgy. Vatican II. Sacrosanctum Concilium. LefebvreIn recent years we have seen the emergence of a nostalgia for the pre-conciliar liturgy and the attempt to reintegrate into communion with Rome the followers of Archbishop Lefebvre, even at the expense of the liturgical reform of Vatican II. But the liturgy of Vatican II is an integral part of the theological message of Vatican II; the theological content of the liturgical reform is essential to the main content of Vatican II. The liturgy of Vatican II is essential for the survival of the theology of Vatican II. Going back to the pre-Vatican II liturgy means the dismantling of the church of Vatican II: that's why we need to understand the deep connection between the constitution Sacrosanctum Concilium, the liturgical reform of Vatican II and the theology of the council in its entirety, and particularly with respect to issues of "ressourcement" and "rapprochement" expressed by the council. Keywords : Liturgy. Vatican II. Sacrosanctum Concilium. Lefebvre. (shrink)

New Blackfriars, Volume 103, Issue 1103, Page 128-143, January 2022.

Este artigo tem como objetivo um olhar histórico-teológico para a reflexão do mistério pascal principalmente no que diz respeito à questão celebrativa. No caminhar de dois milênios é notória a divisão deste tema em dois momentos: No primeiro milênio a força teológico-celebrativa do mistério pascal. No segundo milênio o caminho mudou sua rota com atitudes que levaram a se distanciar da proposta inicial na sua teologia e na sua celebração. O Concílio Vaticano II, momento eclesial de extrema importância tenta retomar (...) o caminho desviado e propõe uma volta às fontes a fim de que o mistério celebrado seja realmente o mistério de Jesus, ou seja, o Mistério Pascal na sua originalidade e inteireza. Vale lembrar que esta reflexão e também a liturgia não esgotam o tema. A teologia em seus desdobramentos e sua amplitude tem um vasto campo para sempre mais ajudar a refletir e celebrar este mistério. (shrink)

One of the two oldest manuscripts of Greek canon law, the Codex Patmiacus 172, sheds new light on the history of the Council in Trullo . Whereas from the other 45 extant manuscripts only 220 episcopal signatures to this Council have been known so far, the Patmiacus has preserved 6 additional signatures and thus raises the number of the hitherto known clerical participants to 226, representing a total of 227 bishoprics. Since these subscriptions are preceded by the signature of the (...) Emperor, the Patmiacus is the sole extant manuscript that bears in fact a total of 227 signatures, the number of participants assigned to this Council in the later canonistic tradition. Besides, this manuscript offers a great number of additions and corrections to the other 220 signatures. Due to the discovery of the six new episcopal signatures, however, the question of authenticity of the six position markers found in some manuscripts to indicate the place for the signatures of six episcopal sees which were present at the Sixth Ecumenical Council in 681/82 but apparently absent in 691/92 must be reconsidered. Whereas so far these markers have been considered original because it was only by their connumerating that the number of 227 could be achieved, this argument has become obsolete by the subscription list of the Patmiacus. Furthermore, the missing of the first three markers in the oldest extant manuscripts as well as their odd positions makes it very likely that they are not original but were interpolated at the times of the Seventh Ecumenical Council in order to assimilate the beginning of the subscription list of the Council of 691/92 to the one of 681/82 and thus substantiating Tarasios' claim that the Council in Trullo was a continuation of the Sixth Ecumenical Council. Whether the West and the metropolitan sees present in 681/82 - Rome, Thessaloniki, Sardinia, Ravenna and Corinth - were in fact invited as well to the Council in 691/92 is once again an open question and cannot be answered by reference to the manuscript tradition. Finally, the reasons for the western opposition to this Council are not so much to be sought in the form of the subscription list but more in the content of the canons and the Logos Prosphonetikos. (shrink)

The article presents a comprehensive analysis of historiosophical Polish influence on the formation of Renaissance ideas and their reflection in ideology structure of the Ukrainian people. The author analyzes the basic ideas of humanism factors that penetrated into ethnic Ukraine – Rus lands, their point and the ideological sources and highlights the extent of their impact on the denomination and religious life of the Ukrainian people in the renaissance period.

The general significance of Ovid's Apollo-Dapbne within its immediate context seems plain enough. Ovid's technique, as Otis remarks, is to set epic pretensions beside elegiac behaviour and thus to show a struggle between incompatible styles of life and poetry. Yet the episode still poses certain problems. These mainly concern the significance of the story within the wider context of the opening of Ovid's poem. One difficulty is hinted at by Otis himself. He observes that with the Apollo-Dapbne and Jupiter-10 Ovid (...) has ‘deflated his divine prologue’. Yet elsewhere3 Otis remarks that in one sense the gap between the behaviour of the gods in the concilium deorum and their philandering in the Daphne and Io stories is very slight. (shrink)

Preface, by F. Böckle.--Articles: Empirical social study and ethics, by W. Korff. What does a non-Christian expect of the church in matters of social morality, by R. Garaudy. Social cybernetics as a permanent function of the church, by C. Wagner. World trade and international cooperation for development, by A. Ferrer. How can the church provide guidelines in social ethics? by P. Herder-Dorneich. Races and minorities: a matter of conscience by J. Musulin. The modern sexual revolution, by G. Struck. Prudence and (...) moral change, by F. Furger.--Bibliographical survey: Strength and weakness of the declaration on the Jews, by J.-P. Lichtenberg.--Documentation Concilium: Peace through revolution, by Concilium General Secretariat and H. Gross-Mayr. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Global Healing and Reconciliation:The Gift and Task of Religion, a Buddhist-Christian PerspectivePeter C. Phan"No peace among nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without investigation of the foundation of the religions." Hans Küng's oft-quoted dictum proves even more apposite in the current international situation. Whether or not the September 11, 2001, tragedy and its aftermath (...) can be accounted for in religious terms, there has been a widespread perception that they were part of the conflict between Islam and the West and that this "clash of civilizations" has deep roots in different religious worldviews.Hindsight now shows us that "smart bombs" and armies do not and cannot resolve political problems in Afghanistan and Iraq or spread democracy in the world no matter how one judges the morality of these wars. The question then arises whether there are other ways and means to achieve world peace and reconciliation, to bring about healing among nations, and whether religions can be counted among these. More specifically, if religions can be harnessed to this task, which elements of the "foundation of the religions"—to use Hans Küng's words—need to be investigated in the dialogue among religions in order to bring about reconciliation among religions that in turns leads to reconciliation among nations?This essay explores how Buddhists and Christians can together serve the cause of peace and reconciliation among nations. I will first reflect on the nature, strategies, and spirituality of reconciliation. Next, I consider how the Buddha's and Jesus' teachings on justice, forgiveness, and reconciliation can contribute to global healing. To show the transformative power of these teachings, I conclude with some reflections on how the followers of the Buddha and Jesus can work together for world peace and global healing.Global Healing and Reconciliation: Strategies and SpiritualityAt first sight it seems preposterous and hypocritical to speak of global healing and reconciliation as the gift and task of religion. A brief glance at the history of global [End Page 89] warfare will persuade us of the sad fact that, in the words of Charles Kimball, "more wars have been waged, more people killed, and these days more evil perpetrated in the name of religion than by any other institutional force in human history."1 One is reminded of Jesus' injunction that we must first take the log out of our own eyes before attempting to take the speck out of our neighbor's (Matthew 7:5). Yet, religion is arguably the most powerful and effective institutional force for peace and reconciliation. To see how religion can bring this gift of peace to the world and achieve this task of global healing, a brief consideration of the nature and process of reconciliation is helpful.Etymologically, reconciliation means to cause two estranged persons or groups to meet each other again (re-, again + concilium, meeting). By extension, it means to resolve a dispute and to re-establish friendship and harmony, or, at a minimum, peaceful coexistence between opposed individuals or groups.2Reconciliation is both a process and a state of affairs. As process, it sets into motion a complex of agencies and strategies that cannot be used as a universally applicable recipe but requires appropriate tailoring to diverse contexts.3 The process includes certain intermediate stages as conditions of possibility for achieving the desired result. As a personal and sociopolitical state of affairs, reconciliation is an ever-fragile and elusive reality. Ultimately, because of human propensities toward violence and domination, total reconciliation and perfect peace is not achievable by human efforts but is hoped and prayed for as an eschatological gift bestowed by God or as a transcendent blessing beyond this world. This fact does not of course diminish our responsibility to bring about global healing by means of all the resources available, religious and otherwise.What Reconciliation Is NotIn our work for reconciliation it is essential to ascertain what it is not. In a helpful study on reconciliation Catholic theologian Robert Schreiter distinguishes three concepts that are allied to reconciliation but can distort its true sense. The first... (shrink)

No presente artigo tratar-se-á da reforma do Ordo Missae perpetrado pelo Concílio Ecumênico Vaticano II (1962-1965), em seus aspectos históricos e teológicos, bem como as incidências pastorais da mesma. Buscar-se-á como delimitação somente analisar a reforma do Ordo Missae, no que tange as Orações Eucarísticas implementadas pela reforma conciliar, especialmente ao problema da ‘reforma’ do Ordo Missae , do Cânon Romano e das novas Orações Eucarísticas. Em suma, vislumbra-se a reforma litúrgica, os aspectos teológicos da Sacrosanctum Concilio e o (...) ‘problema do Cânon’. O Concílio optou por retornar às fontes, redescobriu as Anáforas Eucarísticas Ocidentais e Orientais e adaptou-as nas Novas Orações Eucarísticas: a Anáfora de Hipólito de Roma em sua obra Traditio Apostolica que foi adaptada para ser a Oração Eucarística II; a Oração Eucarística III é inspirada na liturgia galicana e moçarábica; a Oração Eucarística IV de inspiração na Anáfora de Basílio e no Brasil somente, a Oração Eucarística V. Palavras-chave: Ordo Missae. Concílio Vaticano II. Orações Eucarísticas.: The Reform Ordo Missae Vatican II: historical, ,theological and pastoral aspects. This article deals with the reform of the Ordo Missae held by the Second Vatican Council (1962-1965), in their historical and theological aspects, as well as its pastoral implications. The text will analyze the reform of Ordo Missae regarding the Eucharistic Prayers implemented by the Conciliar reform, especially the problem of 'reform' of the Ordo Missae, the Roman Canon and new Eucharistic Prayers. In short, this analysis aims to liturgical reform, the theological aspects of Sacrosanctum council and the 'problem of the canon'. The council opted to return to the sources, rediscovered the Eucharistic Anaphoras and adapted them in New Eucharistic Prayers: the Anaphora of Hippolytus of Rome in his Traditio Apostilica which was adapted for the Second Eucharistic Prayer. The Eucharistic Prayer III is inspired by the Gallican and moçarábica liturgy. Eucharistic Prayer IV is inspired in the Anaphora of Basilio. Keywords : Ordo Missae . Second Vatican Council. Eucharistic Prayers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AUTHORITY, PUBLIC DISSENT AND THE NATURE OF THEOLOGICAL THINKING IN A RECENT analysis of the Catholic scene, Lutheran Richard John Neuhaus described the controversy over authority and dissent in the Catholic Church as " theologically debased and ecumenically sterile." My own reading of the literature on dissent inclines me to concur with the substance of this judgment. Broad historical, cultural, and theological contexts have inevitably been neglected as the (...) issues raised by public dissent have come to be narrowly conceived in terms of academic policy and ecclesisastical law and discipline. The objective of this paper is to explore the larger theological context of the topic of public dissent and in particular to consider Neuhruus' judgment that the "present Roman Catholic preoccupation with church authority is... theologically debased because it fixes attention not upon the truth claims derived from God's self-revelation but upon who is authorized to set the rules for addressing such truths, if indeed they are truths." 1 A Perspective on the Current Debate The attitude of " dissent " as such would normally be expected to occupy only a subordinate place in accounts of the nature of theological thinking. Intellectual inquiries are usually undertaken with a view to affirmation and oonstruction rather than critique and dissent. Despite the volume of literature which it has spawned, the current debate in fact reflects this expectation. The theological substance of the issue of dissent qua dissent has been thorough1 Richard John Neuhaus, The OathoUc Moment: The Paradow of the Church in the Postmodern World (New York: Harper & Row, 1987), p. 89. 185 186 J. A. DI NOIA, O.P. ly rehearsed.2 The dissident case for the legitimacy of public dissent has been stated forcefully and exhaustively.3 Important defenses of the classical Catholic position have been advanced by bishops and theologians alike.4 Increasingly the literature on both sides has become repetitive-a sign that, in its present form, the debate has reached something of a theological impasse. What clarity has been achieved in the theological discussion of the specifics of the Curran case continues to be threatened by confusions about the crucial differences between public and private dissent, between an ecclesiastically chartered university and other Catholic institutions of higher learning, and between the withdrawal of the canonical dicense to teach and the imposition of silence upon a theologian.5 The issues have come 2 Bp. Juan Arzubs, "Criteria for Dissent in the Church," Origins 7 (1978), 748-750; Archbp. Joseph L. Bernandin, "Magisterium and Theologians: Steps Towards Dialogue," Ohicago Studies (1978), 151-158; Yves Congar, O.P. The Magisterium and Theologians: A Short History, Theology Digest (1977), 15-20; John Connery, S.J., "The Non-Infallible Moral Teaching of the Church," Thomist 51 (1987); 1-16; Hans Kiing & Jiirgen Moltmann eds., The Right to Dissent: Concilium 158 (1982) ; Archbp. William J. Levada, "Dissent and the Catholic Religion Teacher," Origins 16 (1986), 195-200; Bp. James Malone, "How Bishops and Theologians Relate," Origins 16( 1986), 169-174; Archbp. Daniel Pilarczyk, "The Church and Dissent," Origins 16 (1986), 175178 ; Karl Rahner, "Theology and the Magisterium," Theology Digest 29 (1981)' 257-61. s Charles E. Curran, Faithful Dissent (Sheed & Ward, 1986) ; "Authority and Dissent in the Roman Catholic Church," in William W. May, ed., Vatican Authority and American Oatholie Dissent (New York: Crossroad, 1987), pp. 27-34, and in the same volume essays by Richard McCormick and Anne Patrick. A markedly alarmist collection of essays pressing the dissident case is Hans Kiing and Leonard Swidler, eds., The Ohuroh in Anguish (Harper & Row, 1987). 4 Patrick Granfield The Limits of the Papacy (New York: Crossroad, 1987), esp. pp. 153-168; Archbp. Roger M. Mahony, "The Magisterium and Theological Dissent," in May, pp. 16-26; William E. May, "Catholic Moral Teaching and the Limits of Dissent," ibid., pp. 87-102; Germain Grisez, The Way of the Lord Jesus (Chicago: Franciscan Herald Press, 1983), Vol. I, pp. 849-856, 871-916; Francis -Sullivan, Magisterium (Mahwah, N.J.: Paulist 1983) passim. s Joseph A. O'Hare's "Faith and Freedom in Catholic Universities" points to the significance of the second distinction, while Margaret Farley's "Moral AUTHORITY, PUBLIC DISSENT, THEOLOGICAL THINKING 187 to be framed in an idiom in which... (shrink)