Changes of canon law from the Second Vatican Council to the present Abstract This diploma thesis deals with the development of canon law after the Second Vatican Council. Canon law, like other systems of law, is undergoing constant development, responding both to the development of human knowledge and to the changes in society in which it exists. The thesis deals with the changes of canon law made by the popes after the Second Vatican Council, with the main emphasis being placed on the changes made by papal laws, ie apostolic constitutions or motu proprio. Ecclesiastical laws of lower legal force are included in the work only if they implement the papal law or are otherwise directly affected by it. The introductory part of the thesis deals with the historical context of the Second Vatican Council, especially the First Vatican Council, which was forcibly interrupted right after the publication of the first two documents and never officially ended. Nevertheless, the work on the first codification of canon law, completed in 1917, was born on its basis. The social and political development associated with the two world wars caused the need to reform not only the code but also the whole canon law. The next part of the work deals with the Second Vatican Council, convened by Pope John XXIII. for the purpose of...

The thesis The Church and its lay aspect. Ecclesiolgical fondations of laity in the beginning of 21st century describes the situation of the lay aspect in the Church. Firstly, it defines its position within the structure of the Church. Then, on the basis of the theological reflection of the Church and its lay focus, it explains the mission of lay people as representatives of specifal state of life. Lastly, it analyzes the situation of contemporary Church, based on some examples connected to laity. The aim of the thesis is to highlight the Church approach to the world with specific emphasis on laity. It also points out the importance of the inclusive approach of the Church in the World.

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.

[pt] Ao longo de sua história, a Igreja sempre compreendeu sua missão também como educativa. Educar é anunciar o que recebe e o que vive em sua missão no mundo. O Concílio Vaticano II marca a história deste processo pelo qual a Igreja atualiza a compreensão de si e de sua responsabilidade com o bem comum, através da aprendizagem que a aproxima da humanidade como família. Em sua universalidade, o Concílio coloca a Igreja numa perspectiva de diálogo com todas as realidades, favorecendo projetos que envolvem valores universais. A história é compreendida como tempo de atuação da Palavra de Deus mediado dialogicamente nas culturas. A educação, direito universal do cidadão, tem o amor como condutor. É sistematizada em princípios que consideram sua caminhada e seu fim último. A família, seguida do leigo na escola, fazem parte indispensável e irrenunciável da missão do Corpo de Cristo, na medida que ambas, família e escola, são chamadas a formar as novas gerações no caminho do Reino. A Igreja, no exercício de sua missão, conscientiza-se da identidade educativa, e essa consciência possui uma perspectiva histórica, desenvolvendo-se no seu agir através de sua pastoral no mundo. Conforme a concepção atual de educação, a Igreja, ao mesmo tempo em que aprende, ensina. Ao mesmo tempo em que ensina, aprende, em processo dialógico contínuo (GS 40). / [en] From age to age, the Church has always understood its mission as educational too. Educating is to announcing what you receive and live in yours mission in the world. The Second Vatican Council marks the history of this process in which the Church modernizes the understanding of itself and its responsability for the common good, through the learning that brings it doser to humanity as a family. In its universality, the Council places the Church in a perspective of dialogue with all realities, favoring projects that involve universal values. History is understood as the time of the Word of God mediated dialogically in cultures. Education, universal right of the citizen, has love as its conductor. It is sistematized in principales which consider its walk and its last end. The family, followed by the layman in school, are an indispensable part of the mission of the body of Christ, to the extent that both, family and school, are called to make new generations on the path of the Kingdom. Church, in the exercise of its mission, is aware of the educational identity, and this consciousness has a historical perspective, developing itself in its action through its pastoral in the world. According to the current conception of education, Church, at the same time that it learns, it teaches. At the same time it teaches, learns, in a continuous dialogical process (GS 40).

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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

The Christian Topography by Kosmas Indikopleustes was both one of the most perplexing and one of the most elaborately illustrated manuscripts of the Byzantine era. Written in the sixth-century, the manuscript survives in three copies: Vatican Greek 699, a ninth-century codex in the Vatican collections, and two eleven-century copies, Sinai Greek 1186 in the library of Monastery of St. Katherine in Sinai, and Pluteus IX.28, in the possession of the Laurentian Library in Florence. The work attempted nothing less that the replacement of the Aristotelian-Ptolemaic system of the universe with a cosmological model the author thought was more in harmony with Christian scripture. The text was illustrated with many unique diagrams of the cosmos, as well as several narrative biblical images. Long disparaged as an obscure work by an ignorant author, scholarship focused instead on the ornate miniatures. Kurt Weitzmann and other scholars advanced the theory that the illustrators appropriated many images, particularly the narrative images from book five, from an earlier source, possibly a lost Octateuch tradition. The cosmological diagrams were seen as a novelty and largely ignored. This avenue of research resulted in a bifurcation of the text and image in scholarship of the manuscript, in which the illustrative program was seen as ad hoc or derivative and unrelated to the text or Kosmas' theories. After having thoroughly examined all three surviving manuscripts in person, I have come to a different conclusion. By exploring the author's use of language and typology, I believe I have demonstrated that all the images, even the problematic narrative ones, relate directly to Kosmas' theories and were probably original. Kosmas was not a fundamentalist or a "know-nothing" as previously described but a cosmopolitan and flexible thinker deeply immersed in the Christological debates of his era. Viewed in that context, The Christian Topography used a holistic approach where images and visual imagery were indispensable to the author's arguments. / Art History