Roman Catholic Church Dogmas and the Councils

In this paper the author tries to show that the introduction of Roman Catholicism to the Philippines has effected two fundamental influences, viz., Westernization (in terms of Hispanization and later Americanization), which enables the native Filipinos to see and gradually adopt a different culture, and syncretism, where the sacred and the profane are blended, that is to say, the Filipino indigenous rituals and practices are made compatible to Catholicism. The author likewise tries to argue that folk Catholicism is in general the Filipino way of expressing religion as a way of life.


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SUMMARY: The recent proposal to admit divorced and remarried Catholics living in more uxorio to the sacraments of Penance and Communion presents itself as a merciful solution to a very painful situation. But this pastoral course of action would be harmful to the faithful and is not viable since it constitutes a corruption, rather than an organic development, of Church doctrine and praxis. This becomes clear by scrutinizing the proposal in light of Christ's and the Church's teaching on this matter as found in Scripture, the writings of the Fathers, the decrees of the early councils, up through the pontificate of John Paul II. A theological analysis shows that this proposal fails to meet each one of the seven sound criteria developed by John Henry Newman in his essay on the development of doctrine. Pastoral regard for the context and culpabil-ity of the acting moral subject is essential, as highlighted by professor Rocco Buttiglione; yet this must not entail affirming persons in their moral error to their detriment. Rather, such subjective situations require pastors to inform and encourage the faithful about life in Christ in matters of marriage, divorce and remarriage, and the fruitful reception of Penance and Communion, in organic continuity with what the Church has always taught. It has recently been proposed that some divorced and remarried Catho-lics who are not committed to living continently ought to be admitted on a case-by-case basis to the sacraments of Penance and Communion.

Nachdem im römischen Umfeld der Jesuiten ab den 1580er Jahren die Darstellungen massenhafter Folterungen und Exekutionen sowohl frühchristlicher als auch zeitgenössischer Märtyrer und Märtyrerinnen im pädagogischen Kontext en vogue geworden waren, erreichte dieser Märtyrerboom gegen Ende des 16. Jahrhunderts auch die neu entstandenen Kirchen-und Kapellenausstattungen anderer Ordenskontexte. Es lässt sich hierbei augenfällig auch die Konzentration auf das weibliche Martyrium beobachten, die den gewaltsamen Opfertod der Heiligen in besonderer Weise thematisierten. Geschlechtsspezifische Hagiographien frühchristlicher, jungfräulicher Märtyrerinnen kreierten vorbildhafte Modelle weiblicher Heiligkeit, die Sante Vergini Romane, die in Mut und Entschlossenheit zum Martyrium ihrer männlichen Leidensgenossen in Nichts nachstanden. Vor dem Hintergrund einer posttridentinischen, antiprotestantischen Heiligenpropaganda entstanden zunehmend Bildausstattungen, die im sozio-kulturellen Klima einer wieder erstarkten römischkatholischen Kirche ihre Wirkung auf einflussreiche weibliche Angehörige der oberen Gesellschaftsschichten nicht verfehlten, wie zahlreiche Stiftungen belegen. 1 In mehrfacher Hinsicht kulminiert diese Thematik in der Kirche von Santa Susanna, deren Wiederentdeckung und -belebung der prominenten Stifterin Camilla Peretti zu verdanken ist, einer Schwester des Papstes Sixtus V. Diese ermöglichte im Jahr 1587 als "benefattrice et protettrice" der Confraternita di San Bernardo die Übersiedlung des von dieser Bruderschaft gegründeten Frauenkonvents in das vakante Kloster von Santa Susanna und initiierte die tardocinquecenteske Ausstattung durch die Stiftung der Cappella di San Lorenzo. 2 Die Titelheilige Susanna erhielt einige Jahre später, ab 1595 unter Titularkardinal Girolamo Rusticucci, in der Apsis der Kirche einen mehrteiligen Bilderzyklus, womit die Vita dieser

Dogmatic difinitions can be kerygmatic formulas, doxologies and polemics.
Despite some appearances, the dogmatic definition is not a homogenous literary form; the relation between its form and contents, its “genre”, can vary quite considerably. Christian truth can be presented in many ways: it can be exalted, defended or just proclaimed in a didactic manner. Accordingly, we can try to classify the definitions and the corresponding dogmas into three groups: 1. “Doxological” dogmas (e.g., Immaculate Conception; Assumption; Eastern Orthodox teaching on the holy images). They intend mainly to glorify the subject of the dogma, they are associated with liturgy and prayer. 2. “Apologetic” dogmas, e.g. Filioque, Tridentine decrees on justification and on the Mass as sacrifice; papal infallibility; the attitude of Protestant confessions can be analogous. These dogmas present the truth from one point of view and in relation to contemporary polemics. 3. “Kerygmatic” dogmas (e.g. ancient confessions, moral teaching, transubstantiation, canon of the Scripture). They present the received truth in a comprehensive form or in a philosophical language of their age; they also apply the traditional teaching to a new situation. Some dogmas can have features of more genres. Nevertheless, the identification of the genre of the dogmatic formulas of any Church seems necessary for the proper assessment of its contents. If we consider the formulas according to the means of expression they use, we shall come nearer to the coordination of teachings of different churches.

Quando, nel giugno 1960, Giovanni XXIII nominò il cardinale Augustin Bea a capo del Segretariato per l’unità dei cristiani, molti, come il domenicano Yves Congar, restarono sbalorditi da quella che ritenevano una singolare scelta. Cosa aveva a che fare un porporato settantanovenne, esegeta conservatore tra i più fidati collaboratori di Pio XII e suo confessore personale, con la primavera ecumenica che dal Vaticano II, e proprio da quel Segretariato, ci si attendeva? Eppure il gesuita tedesco si sarebbe in breve tempo rivelato uno dei protagonisti più autorevoli del rinnovamento conciliare e tra gli interpreti più fedeli dell’eredità roncalliana. Cosa si cela dunque dietro quella che agli occhi di molti apparve come un’improvvisa conversione? Proprio tale interrogativo, che la storiografia ha indicato come “l’enigma Bea”, è al centro dell’indagine del volume, che, sulla base della documentazione degli archivi privati (tra cui l’inedito carteggio con il vescovo di Paderborn Lorenz Jaeger pubblicato integralmente in appendice), ricostruisce l’attività del gesuita nel decennio precedente al concilio, quando, dal 1949, era consultore del Sant’Uffizio. Quello che emerge è un originale profilo del futuro cardinale, divenuto progressivamente avvocato e intercessore dell’ecumenismo cattolico, in particolare tedesco, durante l’ultimo periodo del pontificato pacelliano. Fu proprio in quegli “anni di pazienza” che Augustin Bea maturò gradualmente le competenze e i contatti in ambito ecumenico che nel 1960 lo avrebbero reso tra i più stimati collaboratori di Giovanni XXIII e paladino di quell’ecumenismo destinato a rivoluzionare la chiesa cattolica durante il Vaticano II.

Saretta Marotta, dottore di ricerca in Storia contemporanea, si è formata presso La Sapienza Università di Roma, l’Università di Modena e Reggio Emilia e la Ludwig-Maximilians-Universität di München. Già membro della Fondazione per le scienze religiose Giovanni XXIII di Bologna, attualmente è ricercatrice in Storia della chiesa e della teologia presso la Katholieke Universiteit di Leuven.

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When, in June 1960, John XXIII appointed Cardinal Augustin Bea as head of the Secretariat for Christian Unity, many, like the Dominican Yves Congar, were stunned by what they considered a singular choice. What did a seventy-nine year old cardinal, a conservative exegete and one of Pius XII's most trusted collaborators and his personal confessor, have to do with the ecumenical springtime expected from Vatican II, and from that Secretariat? Yet the German Jesuit would soon prove to be one of the most authoritative protagonists of the Council renewal and among the most faithful interpreters of Roncalli's legacy. So what lies behind what appeared to many as a sudden conversion? It is precisely this question, which historiography has referred to as "the Bea enigma", that is at the centre of the investigation of this book. On the basis of documentation from private archives (including the unpublished correspondence with the bishop of Paderborn Lorenz Jaeger, published in full in the appendix), the book reconstructs the Jesuit's activity in the decade preceding the Council, when he was consultor at the Holy Office from 1949. What emerges is an original profile of the future cardinal, who gradually became an advocate and intercessor for Catholic ecumenism, particularly in Germany, during the last period of Pacelli's pontificate. It was precisely in those 'years of patience' that Augustin Bea gradually matured the skills and contacts in the ecumenical sphere that in 1960 would make him one of John XXIII's most esteemed collaborators and champion of that ecumenism destined to revolutionize the Catholic Church during Vatican II.

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Als Johannes XXIII. im Juni 1960 Kardinal Augustin Bea zum Leiter des Sekretariats für die Einheit der Christen ernannte, waren viele, wie der Dominikaner Yves Congar, verblüfft über das, was sie für eine einzigartige Wahl hielten. Was hatte ein neunundsiebzigjähriger Kardinal, ein konservativer Exeget und einer der vertrauenswürdigsten Mitarbeiter von Pius XII. und sein persönlicher Beichtvater, mit dem ökumenischen Frühling zu tun, den man vom Zweiten Vatikanum und von eben diesem Sekretariat erwartete? Doch der deutsche Jesuit sollte sich bald als einer der maßgeblichen Protagonisten der Konzilserneuerung und als einer der treuesten Interpreten von Roncallis Vermächtnis erweisen. Was steckt also hinter dem, was vielen als plötzliche Bekehrung erschien? Genau diese Frage, die von der Geschichtsschreibung als "das Bea-Rätsel" bezeichnet wurde, steht im Mittelpunkt der Untersuchung dieses Buches. Auf der Grundlage von Dokumenten aus privaten Archiven (einschließlich der unveröffentlichten Korrespondenz mit dem Paderborner Bischof Lorenz Jaeger, die im Anhang vollständig abgedruckt ist) rekonstruiert das Buch die Tätigkeit des Jesuiten in dem Jahrzehnt vor dem Konzil, als er ab 1949 Berater des Heiligen Offiziums war. Was dabei herauskommt, ist ein originelles Profil des zukünftigen Kardinals, der in der letzten Periode von Pacellis Pontifikat nach und nach zum Fürsprecher der katholischen Ökumene wurde, insbesondere in Deutschland. Gerade in diesen 'Jahren der Geduld' entwickelte Augustin Bea allmählich die Fähigkeiten und Kontakte im ökumenischen Bereich, die ihn 1960 zu einem der angesehensten Mitarbeiter von Johannes XXIII. und zum Verfechter jener Ökumene machen sollten, die die katholische Kirche während des Zweiten Vatikanischen Konzils revolutionieren sollte.

This essay explores Yves Congar's approach to interpreting the Second Vatican Council. It contributes to the contemporary debate over whether Vatican II is best implemented by a consideration of its finished texts, or of its dynamism as an 'event'.

A number of national episcopal conferences and individual bishops and theologians are depicting Pope Francis' teachings contained in his Apostolic Exhortation _Amoris Laetitia_, to the effect that some married couples in irregular unions can be admitted to the Eucharist, as an application of the Eastern Orthodox theological-moral concept of _oikonomía_. This paper explores the possible application of another notion, this time drawn from Eastern Orthodox ecclesiology: the notion that the reception of magisterial teaching by the entire Church of a matter proposed for general belief is a prerequisite to making any proposed teaching as binding upon the Church.

There is an Italian song by Andrea Boccelli named Vivo per Lei, "I live for Her," that is, for Music. The song says beautiful things about music, as if music was a Lady. At one moment he confesses: If I had another life, I would also live it for her. I very much like to hear this song while looking at Mary, our Holy Mother, instead of Music. At this point of the song, I always think that if I had not one, but a million more lives, I would like to live them all for Her, for our Lady. I would want to spend my time talking about Her, loving Her, studying Her, entering more and more deeply into her Heart. My essay has two different parts. The first one is about Spain and Coredemption. The second one is a biblical reflection on the convenience of proclaiming Co-redemption as a Marian dogma.

The essay deals with the cultural and religious climate in Rome during the papacy of Leo X connected to anatomical studies of which Leonardo was an important interpreter. In particular, the article shows how philosophical research, during the V th Lateran Council, has become a field of repression for the Church of Rome, because of the thesis on the immortality of the soul due to the anatomies performed on the fetuses. Even Leonardo da Vinci, during his Roman stay and in the course of his research, had to face the widespread diffidence on anatomies, from which deductions were drawn alongside heresy. Riassunto. Il saggio propone una ricostruzione del clima culturale e religioso che ruotava attorno agli studi anatomici e filosofici nella Roma di Leone X di cui Leonardo da Vinci fu importante interprete. In particolare, si è cercato di mostrare come la ricerca filosofica divenne terreno di scontro con la Chiesa di Roma, durante il Concilio Lateranense V, in virtù delle tesi sull'immortalità dell'anima che scaturirono dalle dissezioni anatomiche sui feti. Anche Leonardo da Vinci, durante il suo soggiorno romano e nel corso delle sue ricerche, si dovette scontrare con la diffusa diffidenza che ruotava attorno agli studi anatomici a causa delle conseguenti tesi filosofiche, spesso assimilate prossime all'eresia. Le correnti filosofiche, strettamente correlate agli studi anatomici di cui Leonardo da Vinci fu uno dei protagonisti più attivi, approdarono nel corso del Rinascimento a pericolose dottrine per la Chiesa di Roma 1. Sarà opportuno ricordare che per secoli gli studi o i dibattiti filosofici e naturalistici si erano svolti in un clima di relativa libertà d'indagine, ma un provvedimento di Leone X emanato il 19 dicembre del 1513 all'interno dell'ottava sessione del Concilio Lateranense V (1512-1517), la costituzione Apostolici regiminis, aveva posto un rigoroso vincolo alla libertà di ricerca, soprattutto quando questa metteva in discussione l'immortalità dell'anima 2. Poiché il vero non può contraddire il vero, definiamo falsa ogni asserzione contraria alla verità della fede illuminata dall'alto e proibiamo rigorosamente di insegnare una diversa *Università di Bologna, [email protected] 1 La letteratura su questo argomento è molto vasta, mi limito a segnalare le seguenti voci e bibliografia correlata: D. LAURENZA, Leonardo da Vinci, in Dizionario Storico dell'Inquisizione (= DSI), A. PROSPERI, diretto da, J.

Il volume ricostruisce la storia del santuario rupestre di S. Michele al monte Tancia (Rieti), e presenta l'edizione critica del testo di fondazione, con traduzione italiana e commento.
The book reconstructs the history of the rock sanctuary of St. Michael at Mount Tancia (Rieti), and offers the critical edition of the founding latin text, the Italian translation and commentary.

Du jansénisme au modernisme : La Bulle Auctorem fidei (1794), pivot du magistère romain ? Colloque international organisé par Jean-Baptiste Amadieu et Simon Icard, en partenariat avec République des Savoirs (USR3608), le Laboratoire d’Études sur les Monothéismes et le Labex TransferS. 24 et 25 novembre 2016. École normale supérieure (45, rue d’Ulm, Paris Ve).

Placée entre la Constitution civile du clergé et le Concordat, Auctorem fidei avait toute la palette pour colorer le crépuscule de la querelle janséniste, pour lui donner son aspect « fin de siècle ». Même si l’on défend la conception couramment reçue d’un jansénisme du XVIIIe siècle, né de la contestation de l’Unigenitus et symboliquement clos par cette bulle de 1794, on peut s’interroger sur le pôle habituellement placé en 1713. Auctorem fidei n’est-elle que la réplique, au sens sismique du terme, du « choc » de l’Unigenitus ?
Auctorem fidei dépasse aussi la simple question du jansénisme, notamment en raison de la postérité qu’a connue ce texte. Les interprètes romains ou ultramontains ont conféré à cette condamnation une autorité durable et une portée plus générale que les circonstances ponctuelles de sa rédaction. En 1850, le futur cardinal Villecourt, polémiste intransigeant, traduit et diffuse le texte de l’autre côté des Alpes. Philippe Boutry montre ainsi que la Bulle quitte alors le domaine strict de la querelle janséniste pour apparaître comme « le "chaînon manquant" entre les textes pontificaux du XVIIIe siècle et l’encyclique Mirari vos » de Grégoire XVI portant condamnation des thèses de Lamennais, en particulier de l’indifférentisme.
Aussi ce document souvent ignoré représente-t-il « un tournant fondamental dans l’élaboration de la théologie intransigeante du premier XIXe siècle ». Auctorem fidei remet en cause une périodisation trop clivée entre l’obsession du jansénisme (XVIIe et XVIIIe siècles) et la traque du relativisme et du modernisme (XIXe et XXe siècles) ; la Bulle peut apparaître comme un document de transition.

Javno vodenje v izzivih 21. stoletja: analiza inspirativnega voditelja papeža Frančiška Duhovniška pot Jorgeja Maria Bergoglia je strma in navdihujoča. Že kot nadškof Buenos Airesa je jasno izražal svojo skrb za revne in uboge ter osebno skrbel za prikrajšane in prizadete za časa državljanske vojne v Argentini. Leta 2005 je neuspešno kandidiral na papeških volitva h, na katerih je izgubil proti papežu Benediktu XVI. Od nastopa na mestu papeža leta 2013 je uspel inspirirati množice ter opozoriti svetovne voditelje o begunski problematiki, klimatsk ih vprašanjih, vprašanju neenakosti in drugih. Frančišek inovativno vodi in reformira Katoliško cerkve ter obenem s svojim načinom vodenja sproža mobilizacijo svetovnih množic. Po njegovem je bistvo vodenja služenje, ljubezen ter skrb za druge. Stil vodenja papeža Frančiška smo analizirali s pomočjo preučevanja kazalnikov, ki ga opredeljujejo kot inspiracijsk e ga voditelja, ter z opravljenim družboslovnim intervjujem. Po opravljeni raziskavi smo ugotovili, da je papež Frančišek inspirativni voditelj, ki je blizu ljudem, jih inspirira in navdihuje hkrati pa ima močan vpliv na medije in svetovne voditelje, predvsem na področju klimatsk ih sprememb, migracije, revščine in vodenja. Ključne besede: papež Frančišek, javno vodenje, inspirativni stil vodenja, spiritualno vodenje, svetovni voditelji. Public leadership in challenges of 21. century: analysis of inspiring leader of Pope Francis Ministry path of Jorge Mana Bergoglia is steep and inspiring. As early as a bishop of Buenos Aires he was clearly expressing his concern about poor and helpless people and personally taking care of deprived and impaired in the time of civil war in Argentina. In 2005 he unsuccessfully ran at pontificial elections when he lost against Benedict XVI. Since his inauguration for Pope in 2013 he managed to inspire crowds and emphasize refugee issues, climate, inequality and other issues to world leaders. Pope Francis innovatively leads and reforms Catholic Church and at the same time with his way he activates mobilization of world masses. In his opinion the essence of leadership lies in service, love and care for others. We have analysed leadership style of Pope Francis with a help of indicators' study and sociologica l interview which define him as an inspirational leader. After accomplished research we have established that Pope Francis is a leader who is close to people, inspiring and encouraging them, and having great influence on world leaders at the same time, mostly in the area of climate change, migrations, poverty and leadership.