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(At Vatican I a century earlier there were 737 Council Fathers, mostly from Europe [31]). At Vatican II, some 250 bishops were native-born Asians and Africans, whereas at Vatican I, there were none at all. General Congregations (§3, 20, 33, 38–39, 52–63). The Council Fathers met in daily sittings – known as General Congregations – to ...
In the aftermath of World War II, religious existence came under fire from communist governments in Eastern Europe and China. [1] Although some priests have since been exposed as collaborators, [2] [3] both the Church's official resistance and the leadership of Pope John Paul II are credited with helping to bring about the downfall of communist governments across Europe in 1991.
March 5, 2000: Beatification of Pedro Calungsod by Pope John Paul II held at the Vatican is a second Filipino martyr of the Philippines. April 30, 2000: Pope John Paul II canonizes Faustina Kowalska and designates the Sunday after Easter as Divine Mercy Sunday in the General Roman Calendar, with effect from the following year.
The Hermeneutics of the Second Vatican Council, or the Hermeneutics of Vatican II, refers to the different interpretations of the Second Vatican Council given by theologians and historians in relation to the Roman Catholic Church in the period following the Council. The two leading interpretations are the "hermeneutic of continuity" (or ...
In its first chapter on ecclesiology, the constitution states that "all the just, from Adam and 'from Abel, the just one, to the last of the elect,' will be gathered together with the Father in the universal Church [...] a people made one with the unity of the Father, the Son and the Holy Spirit."(2) "Christ made His brothers, called together from all nations, mystically the components of His ...
First Vatican Council: Convoked by: Pope John XXIII: President: Pope John XXIII Pope Paul VI: Attendance: up to 2,625 [1]: Topics: The Church in itself, its sole salvific role as the one, true and complete Christian faith, also in relation to ecumenism among other religions, in relation to the modern world, renewal of consecrated life, liturgical disciplines, etc.
Changes to old rites and ceremonies following Vatican II produced a variety of responses. Some stopped going to church, while others tried to preserve the old liturgy with the help of sympathetic priests. [91] These formed the basis of today's Traditionalist Catholic groups, which believe that the reforms of Vatican II have gone too far.
Initial opposition came in the form of debate over the theological basis of Vatican II and Gaudium et spes. According to Henri de Lubac, the theological balance of nature and grace pre-Vatican II was overturned in favor of nature and the world which goes against the importance placed upon transcendence. [16]