The Conception of The Parish After The Second Vatican Council Tomas van Zavrel This thesis deals with the conception of the parish after the second Vatican council. Its aim is to describe chat kind of parish concept emanates from the documents of the last council and how this conception was developer in various church documents thereafter. It puts this conception into a historical context with emphasis on the period after the 19th century. Three views on the parish are presented: pastoral sociological, pastoral dogmatic and pastoral legal. The basic functions of the parish are unfolded from today's perspective and finally several models of parish concepts are presented. Key words: - Pastoral - Parish concepts - Second Vatican Council - History of parishes in Central Europe

The Syllabus Errorum and Selected Documents of the Second Vatican Council The central part of the thesis is a comparison of the document Syllabus Errorum and the documents of the Second Vatican Council. This is preceded by a first section with a comparison of the periods and circumstances in which the two documents came into being. In the following section I provide a summary of the selected literature on this theme. The comparison of the two documents proper, divided up according to logical connections, forms the main section. In the final section I reflect on the general principles and consequences arising out of the preceding comparison and I summarise the conclusions I have come to and look to see how they are reflected in current developments.

Memoria (licenciado en ciencias jurídicas y sociales) / Autor no autoriza el acceso completo de su documento / La presente memoria estudia la Reforma Económica y Financiera del Vaticano, en curso, iniciada por el Papa Benedicto XVI, y posteriormente continuada por el Papa Francisco. Cronológicamente, se inició primeramente, debido a la necesidad de incorporar la Legislación contra el Lavado de Activos y el Financiamiento al Terrorismo, lo que significó dictar diversas normas tanto en el Estado Ciudad del Vaticano, como para la Santa Sede. Luego fue ampliada, incluyéndose la Reforma de la Institucionalidad Económica del Vaticano. Por lo cual, se verifican sus motivaciones y características. Además, se sigue su desarrollo, en vista de las normativas e instituciones que ha dado origen, y que han significado una profunda reestructuración de la Institucionalidad Económica y Financiera del Vaticano

I percorsi che hanno portato i cattolici a ripensare il proprio rapporto con gli ebrei sono molti e investono aspetti molteplici del problema. A questo tema, approdato infine al Concilio Vaticano II con la dichiarazione Nostra Aetate (1965), si è aggiunta la questione della posizione dei cristiani di fronte alla nascita dello Stato di Israele. Le riviste cattoliche italiane (di cui si sono qui prese in esame quelle d’opinione di diverso orientamento), luogo di discussione e di formazione di un’opinione pubblica consapevole, rispettarono tale pluralismo e, grazie all’impulso conciliare, affrontarono con crescente competenza la questione dei rapporti ebraico-cristiani, diventando fucina di un confronto fecondo con l’ebraismo. La vicenda dello Stato di Israele si è certamente intrecciata con il dialogo ebraico-cristiano, ma la maggior parte delle riviste cattoliche riuscì a non confondere i due piani e a compiere valutazioni distinte. La solida difesa del dialogo ebraico-cristiano si accompagnò nelle riviste della sinistra cattolica, soprattutto dopo il 1967, a una visione sempre più critica del ruolo che Israele stava svolgendo in Medio Oriente e a un avvicinamento alle posizioni palestinesi. Nella destra cattolica, in alcuni casi lontana dallo spirito conciliare sul tema dei rapporti tra le due fedi abramitiche, furono maggiori le voci in favore dello Stato di Israele, il cui ruolo era inserito nel quadro della guerra fredda. / Paths bringing Catholics to reconsider their relationship with the Jewish are various and touch manyfold aspects of the issue, which finally was brought up during the Second Vatican Council in the declaration Nostra Aetate (1965). Meanwhile Christians were further confronted by the foundation of Israel. Italian Catholic reviews, in the pluralism of the Council, faced with increased competence the issue of Christian-Jewish relationship and became the place for internal debates, opinion making, but also fruitful confrontation with Hebraism; those holding different views are specifically taken into account in this work. The course of Israel as state is certainly interwoven with the Christian-Jewish dialogue, but most Catholic reviews managed to keep the discussion and their evaluations on two different levels. The support of Christian-Jewish dialogue did not prevent left-wing Catholics from a critical vision of the role played by Israel in the Middle East, particularly in 1967, when positions came close to Palestinians. On the other hand within the Catholic right-wing, sometimes far from the spirit of the Council about the two religions with same roots, voices rose in favour of Israel and its role in the frame of the cold war.

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In the latter half of the 20th century interreligious dialogue has become a necessary and important feature in human co-existence. This study discusses the dialogue of religious experience. The essentials in this dialogue are mutual understandings of prayer and contemplation as practiced in differing religious and cultural contexts. The dissertation consists of four parts. The first is a survey of missiological theology on interreligious dialogue, contemplation and inculturation in the Catholic Church after the Second Vatican Council. The second part considers initiatives taken in dialogue in the Benedictine Order from early 1960-ties to mid 1990-ties. Attention is given to "East-West Spiritual Exchange" which has taken place regularly between European participants in "Dialogue Interreligieux Monastique" and Zen Buddhists in Japan. The third section focuses on Japan. Three Japanese Catholic theologians are discussed. In efforts to establish theological and pastoral communication with Zen tradition, moving towards an integration of details emerging from Zen practice to Catholic spirituality, the Japanese theologians theologize in a fashion similar to the Benedictines. The final section analyses initiatives in dialogue of religious experience discussed in the thesis. Key concepts draw attention to distinctive characteristics of specific expressions in dialogue, partly in monastic contexts, partly in Japanese contexts. Because the particular form of dialogue presented is an ongoing process which has only recently commenced, no final results in developments can yet be identified. Suffice it to state that initiatives described are new inputs in Catholic missiological study. Both Benedictine and Japanese theologians have in many ways paved the way for official Catholic theology on interreligious dialogue.

Le Coetus Internationalis Patrum (CIP) fut le groupe le plus important de la minorité au sein du concile Vatican II. Dans cette thèse, nous présentons brièvement, dans un chapitre préliminaire, tous les membres du groupe, puis, dans une première grande partie, son origine lointaine – ou sa préhistoire –, qui passe par une formation romaine antilibérale et contre-révolutionnaire et l’appartenance à des réseaux du catholicisme intransigeant aux ramifications internationales que nous identifions et présentons. Nous clôturons cette partie en exposant les dispositions des dirigeants du CIP à la veille de l’événement au moyen de leurs vota préconciliaires. Nous entamons ensuite l’étude du Coetus proprement dite, avec la création du groupe, son organisation et sa stratégie tout au long des sessions et intersessions du Concile. Ainsi la deuxième partie retrace la formation d’un « Groupe d’études » ou « piccolo comitato » pendant la première session ; la troisième partie porte sur la naissance officieuse du CIP et les combats de la première intersession et de la deuxième session ; la quatrième partie montre la création officielle du groupe et les bagarres de la deuxième intersession et de la troisième session ; et enfin, la cinquième et dernière partie, expose les ultimes batailles du Coetus, c’est-à-dire les combats de la troisième intersession et de la quatrième session. Pour chacune de ces périodes conciliaires, nous suivons l’ordre chronologique du Concile en présentant l’opinion, les prises de positions et les combats des membres et sympathisants du CIP pour chacun des schémas étudiés par l’assemblée, et en dressant un bilan de l’action et de l’impact du groupe sur chacun des textes. Nous concluons cette étude en évaluant l’organisation, l’activité et la stratégie du groupe, son impact sur les textes conciliaires, l’appréciation et la réception du Concile par les membres les plus importants, en situant l’histoire du Coetus Internationalis Patrum dans l’histoire générale du catholicisme intransigeant, et enfin en présentant les limites de notre travail tout en ouvrant sur des possibilités de recherches futures. / The Coetus Internationalis Patrum (CIP) constituted the most important group of council minority representatives during the Second Vatican Council. In a preliminary chapter, this dissertation sets out with a brief presentation of all the group’s members. Consequently, a first and vast section of our thesis is devoted to a sketch of the more remote origins – i.e. its prehistory – of the CIP. These origins lie both in the counter-revolutionary and anti-liberal Roman education of its members, and in their belonging to catholic intransigent networks on an international level – which we aim to identify and present in detail. This section ends with a study of the positions taken by the main CIP-protagonists on the eve of Vatican II, through an analysis of their preconciliar vota. A following section is devoted to the CIP as such. We will study its establishment, its organization and strategies throughout the subsequent conciliar periods and intersessions. A second part retraces the early formation of a « Study Group » or a « piccolo comitato » during the first council period ; a third part focuses upon the ‘officious’ birth of the CIP and the battles it waged during the first intersession and the second council period ; the fourth part then illustrates the group’s official establishment and its engagement in the council debates of the second intersession and the third period ; finally, the fifth and sixth parts offer a survey of the final battles fought by the Coetus, during the third intersession and the council’s closing period. Our overall study of the CIP-activities during the council combines a chronological study of the events with ample attention to the presentation of the opinions, the positions taken and the battles fought by its members and sympathizers regarding the conciliar drafts (schema’s) discussed by the assembly. It aims at highlighting the impact of the CIP on the evolution of the council documents.Our study closes with an evaluation of the organization, the activities and the strategies of the group, its impact on the council texts, and of the appreciation and reception of the Council by its core members, thus imbedding the story of the Coetus Internationalis Patrum within the larger history of intransigent Catholicism. Finally, we present the limits of our work and outline paths for future research.

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La synodalité paraît être aujourd’hui un thème très actuel, tant pour le dialogue théologique bilatéral entre les Églises catholique et orthodoxe, qu’à l’intérieur de chaque Église. Le pontificat du pape François a mis l’accent sur la synodalité et l’Église orthodoxe vient de réaliser son Grand et Saint Concile (Crète, juin 2016). Le Concile Vatican II en 1964 a promulgué la doctrine de la collégialité épiscopale (les évêques constituent un collège qui succède au collège des Douze Apôtres), doctrine qui devait rapprocher les ecclésiologies catholique et orthodoxe. Cependant, les théologiens orthodoxes ne se sont pas retrouvés dans cette doctrine. Cinquante ans après sa promulgation, on remarque par ailleurs que la mise en œuvre de la collégialité épiscopale dans l’Église catholique est plutôt limitée. Cette étude a tenté de confronter les notions de collégialité épiscopale et de synodalité épiscopale, en vue d’une compréhension commune, entre catholiques et orthodoxes, de la place des évêques au sein de l’Église entière. Partant du constat que la synodalité épiscopale, comme l’entendent les orthodoxes, ne coïncide pas avec la doctrine de la collégialité épiscopale comme elle a été formulée au concile Vatican II, le présent travail s’est penché sur les fondements de cette dernière, afin de rechercher comment la tradition commune originelle des deux Églises conçoit la synodalité épiscopale. Le retour aux sources communes, à savoir bibliques, patristiques et dogmatiques, est proposé comme la base d’une entente sur les questions du ministère épiscopal et de la synodalité des évêques. Une telle entente s’avère indispensable afin d’aborder d’autres questions controversées, notamment celle de la primauté romaine. / Synodality seems to be a very current topic, both for the bilateral theological dialogue between the Catholic and Orthodox Churches, and for each individual Church. The pontificate of Pope Francis has emphasized synodality and the Orthodox Church has just convened its Great and Holy Council (Crete, June 2016). The Second Vatican Council in 1964 promulgated the doctrine of episcopal collegiality (the bishops are organized in a college which succeeds the Quorum of the Twelve Apostles), a doctrine which was to bring closer Catholic and Orthodox ecclesiologies. However, the Orthodox theologians did not appreciate the value of this doctrine. Fifty years after its promulgation, it is also noted that the implementation of episcopal collegiality in the Catholic Church is rather restricted. This research attempts to compare the notions of episcopal collegiality and episcopal synodality, exploring a common understanding between Catholics and Orthodox of the place of the bishops within the whole Church. For Orthodox theologians, episcopal synodality does not coincide with the doctrine of episcopal collegiality, as it was formulated during the Second Vatican Council. This research focused on the common tradition of the two Churches regarding episcopal synodality. The study of common sources, namely biblical, patristic and dogmatic, is proposed as the basis for an agreement on the issue of episcopal ministry and the synodality of bishops. Such an agreement is essential to address other issues, especially that of the Roman primacy.