Posts Tagged second vatican council
Pope Francis is drawing on Vatican II to radically change how the Catholic Church is governed / America: The Jesuit Review
… Gianfranco Ghirlanda, S.J., explained the changes, saying that the ‘power of governance in the church does not come from the sacrament of [Holy] Orders’ but from one’s mission. The is a huge step for an institution that has for centuries relegated governance and administration to the ordained and only gradually opened both to lay people …America: The Jesuit Review
Pope Francis’ long-awaited reform of the Roman Curia takes a head-on approach to the crises facing the church, using the Second Vatican Council as a road map for reclaiming the church’s credibility.
One could argue Francis was elected to carry out this reform, given that it was a main subject of the cardinals’ pre-election conversations in 2013. It is only the fifth such effort to remake the Curia in the last 500 years. The last three followed Vatican II, with efforts by Paul VI in 1967 and John Paul II in 1988 preceding Pope Francis’ reform. Since then, the church has lost credibility and hemorrhaged members in wealthy Western nations where its hold was once the strongest and is now experiencing a severe shortage of priests, leaving some Catholics without access to the sacraments for up to a year at a time …
The new constitution for the Roman Curia, “Praedicate Evangelium” (“Preach the Gospel”), which was finally released March 19 after nine years of work, recognizes that in the face of the crises of abuse, vocations and credibility, the way forward is not a “smaller but purer” church but rather a broad evangelization, the road map for which is Vatican II.
By Colleen Dulle, America: The Jesuit Review — Read more …
BOSTON, Mass., Apr. 11, 2018 – Voice of the Faithful, a movement of Roman Catholics whose major goals include supporting priests, endorses the recent statement made by the Association of U.S. Catholic Priests that calls for revisions in the training of men for ordination to the priesthood to ensure greater adherence to the tenets of the Second Vatican Council and teachings of Pope Francis.
The impetus for AUSCP’s statement stems from the 2016 mandate of the Vatican’s Congregation for the Clergy that each bishop’s conference update its Program for Priestly Formation.
“Our study and reflection persuade us that a new Program of Priestly Formation needs more than minimal editing … It needs in-depth revisions,” the priests said in a letter to Cardinal Joseph Tobin, who leads the U.S. Conference of Catholic Bishops Committee on the Consecrated Life and Vocations. “Our comments are made in response to the significant challenges facing the Church in the United States.”
The priests include among these challenges fewer Catholics actively participating in the Church, fewer priests and candidates for the priesthood, fewer converts, fewer Church weddings, fewer baptisms, fewer parishes, and more people identifying themselves as “spiritual” rather than “religious.”
The AUSCP statement, “Preparing the Sixth Edition of the Program of Priestly Formation,” points to six overriding concerns: faithfulness to Vatican II, call to service, pastoral model of priestly formation, psychosexual development and celibacy, discernment processes, and faculty formation. As stated in their letter, these thoughts are “grounded” in Vatican II, in the writings, statements, and actions of Pope Francis, and in their own experiences. In their statement, the priests make recommendations to help address each of these concerns. Use this link to read the AUSCP’s entire letter and statement.
In endorsing this statement, VOTF points out it has long sought greater emphasis on Vatican II values, including less “clerical,” more pastoral priests, who place service as their highest calling. VOTF also sees as immensely valuable a greater emphasis on psychosexual training for the priesthood, which may have helped avert or at least ameliorate the clergy sexual abuse scandal.
The priests conclude their statement by pointing out that the “current seminary model was established nearly 500 years ago.” As its motto, “Keep the faith, change the Church,” suggests, VOTF would agree that time for change is here.
Voice of the Faithful Statement, Apr. 11, 2018
Contact: Nick Ingala, firstname.lastname@example.org, 781-559-3360
Voice of the Faithful®: Voice of the Faithful® is a worldwide movement of faithful Roman Catholics working to support survivors of clergy sexual abuse, support priests of integrity, and increase the laity’s role in the governance and guidance of the Church. More information is at www.votf.org.
Francis decentralizes most authority for liturgical translations to local bishops / National Catholic Reporter
“A comparison of the Italian text of the prior and new versions of the canon makes the change clear. Where the Italian says the Vatican was tasked before with ‘authorizing’ all liturgical translations, it is now asked simply to ‘review”‘ translations made by the bishops’ conferences. (National Catholic Reporter)
Pope Francis has decentralized authority over how the texts used in the Catholic Church’s liturgies are translated from Latin into local languages, moving most responsibility for the matter from the Vatican to national bishops’ conferences.
“In a motu proprio issued Sept. 9, the pontiff says he is making a change to the church’s Code of Canon Law so that the Second Vatican Council’s call to make the liturgy more understandable to people is “more clearly reaffirmed and put into practice.”
“The motu proprio, given the title Magnum Principium, modifies two clauses of Canon 838. The rewritten clauses say simply that the Vatican is to ‘recognize’ adaptations of Latin liturgical texts approved by national bishops’ conferences.
“A comparison of the Italian text of the prior and new versions of the canon makes the change clear. Where the Italian says the Vatican was tasked before with ‘authorizing’ all liturgical translations, it is now asked simply to ‘review’ translations made by the bishops’ conferences.”
By Joshua J. McElwee, National Catholic Reporter — Read more …
N.B.: This is part one of a three-part series discussing the theologies of the papacies of Pope Francis and Pope Paul VI. Links to parts two and three of the series are listed below.
The opposition to Pope Francis is unprecedented. There have been disagreements in the life of the church before: How could there not be? And, in recent times, we have even seen some cardinals voice disappointment or even disagreement with directives coming from Rome. For example, Belgian Cardinal Leo Joseph Suenens was not shy in voicing his concern about the manner in which the first synods of bishops after the Second Vatican Council were conducted. But claiming an apostolic exhortation is not magisterial? Publishing detailed challenges to the pope’s teaching? This is uncharted territory.
“I believe that the opposition to Francis is rooted in a flawed understanding of the post-conciliar era and, more specifically, where we are in the process of receiving the council. Francis, just last month, in an interview with Italian daily Avvenire, noted that it takes about 100 years to fully receive a council, and he is right. Some people thought that process was completed, and that they had mastered all the riddles of the Catholic faith in the post-conciliar age. They are very upset that their assumptions and some of their conclusions have been challenged.
“Last week marked the 51st anniversary of the close of Vatican II. In the past four years, we marked the opening of the council, commemorated the promulgation of key conciliar texts, held conferences to explore the meaning of the documents, and appropriately so, because Vatican II remains the most determinative event in the life of the Catholic church in our living memory.
By Michael Sean Winters, National Catholic Reporter — Click here to read the rest of this first article in Winters’ three-part series.
Click here to read the second article in this series, “Pope Paul VI’s greatness lies in his church leaderhsip after Vatican II.”
Click here to read the third article in this series, “Different popes, different personalities — and underlying continuity.”
“‘I commend to you our sister Phoebe, a deacon of the church at Cenchreae,’ wrote St. Paul in the Letter to the Romans (16:1). What did Paul mean when he referred to Phoebe as a deacon? What kind of diakonos was she? How did she serve the church? Was she ordained as a deacon? And if so, what did her ordination mean? These questions, which may once have seemed arcane, have taken on greater urgency in the wake of Pope Francis’ recent decision to appoint a commission to study the historicity of women deacons …
“As indispensable as it is, the historical data is neither wholly conclusive nor ultimately dispositive. The church’s discernment regarding women deacons must be guided, in the words of the International Theological Commission, by ‘a greater knowledge of both historical and theological sources, as well as of the current life of the Church’ (emphasis added). We should also bear in mind this additional insight of the commission: ‘Nowhere did the [Second Vatican] Council claim that the form of the permanent diaconate which it was proposing was a restoration of a previous form…. Vatican II never aimed to do that. What it re-established was the principle of the permanent exercise of the diaconate, and not one particular form which the diaconate had taken in the past.’
“This raises a question: If the church discerns in light of its reflection on the historical and theological data and the current life of the church that, at a minimum, it enjoys the freedom to admit women to the permanent diaconate, then should we do so? Yes, we should. What might that mean for the church today?”
By The editors at America: The National Catholic Review — Click here to read the rest of this editorial.
In what could be an important moment for his leadership of the Roman Catholic Church, Pope Francis is scheduled to issue a major document on Friday (Apr. 8) regarding family issues. It is titled ‘Amoris Laetitia,’ Latin for ‘The Joy of Love.’
“In the document, known as an apostolic exhortation, the pope could change church practice on thorny subjects like whether divorced Catholics who remarry without having obtained annulments can receive holy communion. He might address debates over same-sex relationships, cohabitation and polygamy, an issue in Africa. Or, he could sidestep such divisive topics and stick to broader philosophical statements.
“For the past two years, Francis has guided the church through a sweeping exercise of self-examination that some scholars have compared to the Second Vatican Council. Catholics around the world filled out detailed questionnaires about whether the church meets their families’ needs. Bishops and other church officials spent two tumultuous meetings at the Vatican, known as synods, debating and arguing.
“The broad topic was whether the Catholic Church should reposition itself, and how. Francis listened, prodded and sometimes steered the process, but he mostly kept his own counsel. Until now.
“Having led Catholics into such delicate terrain, Francis has stirred hope and fear. Some religious conservatives warn he could destabilize the church and undermine Catholic doctrine. Some liberals, though, are hoping Francis will directly address same-sex marriage and contraception in a way that would make the church more responsive to today’s realities.
“‘I’m sure he knew he would touch some nerves,’ said John Thavis, a longtime Vatican analyst and the author of ‘The Vatican Diaries.’ ‘He may not have appreciated how much opposition there could be.’
“But both sides might be disappointed.”
By Laurie Goodstein and Jim Yardley — Click here to read the rest of this story.
In meeting with Fellay, Pope Francis shows double standard in the ‘culture of encounter’ / National Catholic Reporter
Earlier this week (Apr. 4), NCR’s Joshua J. McElwee reported that, on April 1, Pope Francis met with Bishop Bernard Fellay, the Superior General of the Society of St. Pius X. Founded in 1970 by Archbishop Marcel Lefebvre, the Society widely rejects the teachings of the Second Vatican Council.
“According to the society’s website, the ‘false teachings’ of Vatican II include the Council’s exhortations on religious liberty, ecumenism, liturgical reforms, collegiality and what they call the ‘modernist’ idea that ‘that the human conscience is the supreme arbiter of good and evil for each individual.’ The society is an ardent defender of the Tridentine Mass (Fellay’s liturgical dress rivals any garb donned by Cardinal Raymond Burke) and believes passionately in the supremacy of the Roman Catholic church over all other religions …
“If Francis can offer a forty-minute, private meeting to a formerly excommunicated bishop who has been performing the sacraments illicitly for decades and who believes that the Catholic church is laced with false teachings, why can’t the pope also extend the same invitation to Catholic theologians, ethicists, and lay ministers who challenge the church’s teaching on women’s ordination, the use of contraception, and the full inclusion of LGBTQ persons?”
By Jamie Mason, National Catholic Reporter — Click here to read the rest of this column.
Will Pope Francis come to America as a healer or a divider? A bit of both, I guess. A healer, surely, by intent. But by situation, for some, a divider. This pope has a double orientation — as the first pope to have a respected predecessor, with a loyal following, living next door to him; and as the first pope from the New World, with a populist instinct and gift. I think of him as a kind of Scarlet Pimpernel operating behind enemy lines. Well, not quite enemy lines, but alien divides. For there are two Catholic churches now, and each is in some degree alien to the other. One, the Second Vatican Council church, the people of God, is people-centered. The other, the church of the hierarchy, is pope-centered.”
By Garry Wills, The Boston Globe — Click here to read the rest of this commentary.
One Saturday last month (March), Pope Francis celebrated Mass at Ognissanti (All Saints’) Church in one of Rome’s working-class neighborhoods. Little known to tourists or art historians, Ognissanti was the site of a momentous event in the modern history of the Catholic Church: Exactly 50 years earlier, Pope Paul VI had gone there to celebrate the first papal mass in Italian rather than in the traditional Latin.
“In marking that anniversary, Pope Francis made plain his view of the vernacular Mass, one of the most visible changes ushered in by the Second Vatican Council (1962-65). The practice still pains Catholic traditionalists who mourn the loss of churchwide unity that came with a common language.
“Allowing Catholics to pray in their local languages ‘was truly a courageous act by the church to draw closer to the people of God,’ Pope Francis told a crowd gathered outside. ‘This is important for us, to follow the Mass this way. And there is no going back…Whoever goes back is mistaken.’
In his two years in office, the pontiff has drawn attention for his unconventional gestures—such as personally welcoming homeless people to the Sistine Chapel last month—but those gestures matter most as signs of the radical new direction in which he seeks to lead the Catholic Church: toward his vision of the promise of Vatican II …”
By Francis X. Rocca, The Wall Street Journal — Click here to read the rest of this article.