One of the most significant outcomes of Vatican II was a revival of the role of the laity in the life of the Catholic Church. Council documents offered a new ecclesial vision comprised of people of God united in baptism, with the mission of the Church becoming outward focused and the shared responsibility of all members. Fifty years later, there still exists a great pastoral need to encourage, recruit, and offer proper training and guidance to lay volunteers. This Pastoral Synthesis Project proposes that all parishes designate a Director of Stewardship to facilitate the process of all baptized members responding to the universal call to holiness and service.

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This dissertation explores the racial and religious history of black Catholics in the United States through a focus on the critical intersection of the Civil Rights Movement and the Second Vatican Council as it was experienced at Our Lady of Lourdes Catholic Church, uniquely situated in the heart of Atlanta, a city that was a cradle for the Civil Rights Movement and the home of influential churches like Ebenezer Baptist. Tracing the early history of the parish, I outline the role of the Sisters of the Blessed Sacrament (SBS) in establishing the Our Lady of Lourdes School and Parish. The SBS were a missionary women’s religious order that was founded by St. Katherine Drexel in 1891 with the charism to evangelize “the Indian and the colored” through the Catholic education. The willingness of Atlanta’s black Protestants to support the work of the SBS attached to Our Lady of Lourdes, despite their general misgivings towards what they perceived to be a “white church,” is a testament to the order’s unusually progressive commitment to interracial action. During its existence from 1912 to 2001, the Our Lady of Lourdes School was regarded as a cost-effective alternative to segregated public schools for blacks regardless of religious affiliation. Like many Catholic schools in minority areas Our Lady of Lourdes faced many challenges during its existence, including persistent financial problems, the withdrawal of the SBS in 1974, and the proliferation of new educational opportunities for blacks after desegregation. The ability of the Our Lady of Lourdes community to keep the school operational until 2001 illustrates the importance of inner city Catholic schools to minority populations. The convergence of the Civil Rights Movement and Vatican II in the 1960s affected how the parishioners of Our Lady of Lourdes defined themselves as blacks and Catholics within a segregated society. School desegregation and white flight fundamentally changed the place of the parish in the urban Catholic landscape. Nevertheless, these religious and racial reevaluations enabled the Our Lady of Lourdes community to revitalize itself through liturgical inculturation and the embrace of its heritage as an Auburn Avenue religious institution. / 2027-07-31T00:00:00Z

Que la question du développement soit une question qui intéresse la théologie est aujourd’hui une évidence pour les théologiens. Depuis le Concile Vatican II, à l’exception de Jean Paul I, les papes successifs ont consacré chacun une encyclique entière à la question du développement. Ces encycliques abordent le développement comme une question à la fois économique, politique, sociale et surtout théologique et morale. Notre thèse cherche à répondre à une question historique très pertinente pour la pensée théologique en ce qui concerne le développement : Comment le développement est-t-il devenu une question théologique ? Quel est le processus qui a permit au développement de prendre une place importante dans la théologie ? Nous avons fait une étude du document principal qui a permis à l'église d’entrer en dialogue avec le monde et ses problèmes : La Constitution pastorale sur l'église dans le monde de ce temps Gaudium et spes. Nous avons montré comment les Pères conciliaires ont pu, à partir de leur travail au Concile, mettre en marche une dynamique en faveur du développement et de là ont pu élaborer un enseignement théologique sur le développement. Le sujet qui a conditionné tout le débat sur le développement est l’homme et son bien-être, l’homme créé par Dieu et qui collabore avec Dieu pour achever sa création. Une approche à la fois historique et théologique nous a permis de donner à notre thème un contenu précis et à élaborer ce qu’on peut désigner comme une théologie du développement. / For most theologians today, it goes without saying that development is a theological question. Since after the second Vatican Council, with the exception of Pope John-Paul I, all the other popes published an encyclical letter on development. Each of these encyclicals treats development as economic, political, social and especially theological question. Our research is an attempt to respond to a very important historical question for theological thought: How did development become a theological question? What processes led to its becoming a current and important theological issue? To respond to the above questions, we studied the principal document through which the Church entered into dialogue with the world during the second Vatican Council: The Pastoral Constitution on the Church in the modern world Gaudium et spes. The council Fathers, in the said documents, gave development an elaborate theological treatment. All the debate on development in the Council was dominated by the consideration for man and his well-being; man created by God and called by him to continue collaborating with him in his work of creation. By using a historical and theological approach, we were able to give to our theme a reasonable elucidation. This method also helped us to elaborate what could be designated as a theology of development.

Ma thèse de doctorat examine les réactions du Saint-Siège et, à travers une approche comparative, des catholiques français et italiens aux événements survenus au Viêtnam entre la seconde moitié de 1963 et le premier semestre de 1966. Dans cette période une série d'événements attirerait de nouveau l'attention internationale sur le Viêtnam, alors que Paul VI reprenait les travaux du concile Vatican II et les menait à terme. En même temps, le système international et les sociétés de l'Europe occidentale connaissaient des transformations majeures dans leurs structures profondes. Entre 1963 et 1966 le Viêtnam semble avoir été perçu par l'Église comme le théâtre de trois formes différentes de conflit : une guerre de religion (1963, « crise bouddhiste »), une éventuelle troisième guerre mondiale atomique (1964-1965, crise du golfe du Tonkin et intervention armée des États-Unis contre le FLN et le Viêtnam du Nord), une guerre demi-conventionnelle asymétrique qui provoqua une urgence humanitaire (1965-1966, intense escalade). Chacune de ces formes souleva des questions spécifiques et délicates aux yeux de l'Église conciliaire, dont la plupart intéressaient les rapports entre religion et politique. Les questions les plus pressantes concernaient la légitimité de la « guerre juste » à l'âge atomique, la nécessité d'une action concrète de l'Église en faveur de la paix, la primauté de la conscience. Engagée dans une dialectique interne complexe et souvent contradictoire, l'Église semble avoir été divisée entre l'esprit de « l'aggiornamento » de Vatican II, introduit par le magistère de Jean XXIII, et son lien traditionnel avec l'Occident, marqué par le rigide anticommunisme du pontificat de Pie XII des années Cinquante. / My PhD dissertation analyzes the reactions of the Holy See as well as of French and Italian Catholics, through a comparative approach, to the events in Vietnam between the second half of 1963 and the first half of 1966. Within this time frame, a series of events would bring the international attention back on Vietnam, while Paul VI would resume the work of the Second Vatican council and lead it to a conclusion, and while both the international system and Western European societies would go through major transformations in their deep structures. Based on my study, I argue that between 1963 and 1966 Vietnam would have been perceived as the scene of three different forms of conflict in the eyes of the Church. A religious war (1963, ‘Buddhist crisis’), a potential atomic third world war (1964-1965, Gulf of Tonkin crisis and U.S. full military intervention in Vietnam), and an asymmetric, semi-conventional war that would cause a humanitarian emergency (1965-1966, intense escalation of the war). Each of these forms of conflict would raise specific and delicate issues for the conciliar Church, most of which regarding the relationship between religion and politics. The most pressing of these issues would come to be the legitimacy of the “Just War” doctrine in the atomic age, the need for concrete action in favor of peace on behalf of the whole Church, and primacy of conscience amongst the Catholics. Engaged in a complex and often contradictory internal dialectic, the Church appears to have been divided between the spirit of Vatican II’s ‘aggiornamento’, introduced by John XXIII’s magisterium, and the its traditional connection with the West, marked by Pius XII’s rigid anticommunism of the Fifties.

The Second Vatican Council of 1962-1965 initiated the translation of the Roman Catholic liturgy into languages other than Latin, spurring numerous ethnic musical settings which have seemingly departed from the unitive nature of a universal Latin liturgy. Following an examination of the musical history of the Latin liturgy, this document examines the changes introduced into music for the Roman Catholic liturgy after Vatican II, discussing how different parishes have subsequently incorporated the teachings of the Council with regard to music for the liturgy. The study then addresses specific post-Vatican II musical settings for the liturgy through an analysis of examples from different cultural backgrounds and a discussion of their positive usage and unifying effects within Catholic communities, in order to demonstrate that through their inclusion of diverse musical and cultural styles united with fidelity to Church teaching, post- Vatican II settings can continue the Church's catholic (universal) mission. / by Andrea Christine Panayiotou. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

Made available in DSpace on 2016-04-29T14:27:23Z (GMT). No. of bitstreams: 1 Eurivaldo Silva Ferreira.pdf: 2028394 bytes, checksum: 3d324a90239a3c041de9f26ea8de8684 (MD5) Previous issue date: 2013-06-04 / In this paper we aim to show the Liturgical Year as an educational journey of faith. The reform of Second Vatican Council considered the liturgy as living the faith, the example of the first christian communities. From Sacrosanctum Concilium, the Liturgical Year is organized to contribute to the spiritual transformation of the faithful. Starting time sensitive signal underlying pedagogy of the Liturgical Year, we sought to clarify his theological virtue, since, through him, they remember the mysteries present in the Liturgical Year. During the literature review sought to explore the theology of the Liturgical Year and their implications in the context of liturgical reform. We identified as key participation as primary substrate of faith, and propose methodological suggestions so that participation can be contemplated in the mysteries that the Liturgical Year presents and have resonance in the concrete life of faith communities / Neste trabalho visamos mostrar o Ano Litúrgico como um itinerário pedagógico da fé. A reforma do Concílio Vaticano II considerou a liturgia como vivência da fé, a exemplo das primeiras comunidades cristãs. A partir da Sacrosanctum Concilium, o Ano Litúrgico é organizado de modo a contribuir para a transformação espiritual dos fiéis. Partindo do tempo, sinal sensível que fundamenta a pedagogia do Ano Litúrgico, buscou-se explicitar sua força teológica, uma vez que, por meio dele, recordam-se os mistérios presentes no Ano Litúrgico. Ao longo do levantamento bibliográfico procurou-se explorar a teologia do Ano Litúrgico e suas implicações no contexto da reforma litúrgica. Identificamos como elementochave a participação como substrato primário da fé; e propomos sugestões metodológicas a fim de que a participação possa ser contemplada nos mistérios que o Ano Litúrgico apresenta e tenham ressonância na vida concreta das comunidades de fé

Made available in DSpace on 2016-04-25T19:20:28Z (GMT). No. of bitstreams: 1 Wilma Steagall De Tommaso.pdf: 11852530 bytes, checksum: 6ad9ae7d6caf7eaff4cb2588b5c83eff (MD5) Previous issue date: 2013-06-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research explores the Pantocrator, the depiction of Christ in Glory relatively unkown in Brazil, where the barroque is the most common art religious and portrays Jesus crucified. Claudio Pastro is a Brazilian artist who has for over thirty years placed the Christ Pantocrator as a central theme in the churches he designs. The starting point was a series of interviews with the author on his background, influence and motivation towards Pantocrators. This study searched for the image of Jesus, God of the Christians and the only to be portrayed among the Abrahamic religions, although not without controversy. Later it studies the Majestas Domini, the Pantocrator from the west with major influence in the artist, achieving the representation of God with religious and political implications throughout the centuries to finally achieve contemporaneity with movements of modern art and the occurrences before and after the Second Vatican Council. The objective is to understand the meaning of the Pantocrator image in the Brazilian churches as well as the reasons why an art style from the first century reappears today / Esta pesquisa aborda o Pantocrator, a imagem do Cristo em Glória. Relativamente desconhecida no Brasil, país onde o barroco é a arte religiosa mais característica, esta imagem é tema central na obra de Claudio Pastro, artista plástico brasileiro, que há mais de trinta anos coloca, nas igrejas que projeta, o Cristo Pantocrator, cujo tipo simbólico se diferencia da arte naturalista do barroco que, por tradição, destaca o Cristo crucificado. A partir de uma série de entrevistas concedidas pelo artista, nas quais falou sobre sua formação, influências que marcam sua obra e sua motivação para fazer Pantocrators, este trabalho buscou a origem da imagem de Jesus, Deus dos cristãos, e também o único a ser retratado dentre as religiões Abrâmicas, não sem controvérsias, encontrando o Majestas Domini, o tipo Pantocrator do Ocidente medieval, influência significativa para o artista, chegando na representação de Deus, sua permissão e implicações religiosas e políticas ao longo de séculos, para finalmente alcançar a contemporaneidade, com os movimentos de arte moderna e os acontecimentos pré e pós Concílio Vaticano II, com o objetivo de entender a coerência da imagem do Pantocrator nas igrejas do Brasil e, consequentemente, compreender as razões de o Pantocrator, um tipo característico da arte da Igreja do Primeiro Milênio, reaparecer nos dias de hoje

Zugl.: Frankfurt (Main), Univ., Diss., 2006

This thesis concerns with the Church doctrine of marriage and family. Chapter 1 includes a small outline of the historical development since the beginning of the existence of the Church until the Second Vatican Council. Chapter 2 introduces the Second Vatican Council´s Constitution Gaudium et Spec. Chapter 3 reflects the impact of the Constitution Gaudium et Spec and the new themes in the Church doctrine about marriage. Chapter 4 summarizes the results of the Synods in 2014 and 2015 while Chapter 5 provides an analysis of the Apostolic exhortation about love in family Amoris Laeticia written by the Pope Franciscus. The aim of this work is to describe the changes in the approach of the Catholic Church to the institution of marriage.