Articles on Vatican II - Fifty years Later
The French Jesuit Henri de Lubac was, without a doubt, one of the most influential theologians of the 20th century and at the Second Vatican Council.
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Dialogue. It is one of the key words of the Second Vatican Council, but it was not part of the council’s vocabulary at all until the release of Pope Paul VI’s first encyclical Ecclesiam Suam on Aug. 6, 1964.
By the end of the second session of the Second Vatican Council, there was considerable unease among the council fathers. The council was proceeding at a snail's pace and it was far from clear as to who was running the show.
As the second session of the Second Vatican Council drew to a close on Dec. 4, 1963, the mood among the council fathers was sombre. Only two conciliar decrees had been approved, disorganization had slowed the progress of the council and a deep chasm existed among the fathers on religious liberty, ecumenism and collegiality.
Maximos IV Saigh, the patriarch of the Melkite Catholic Church, was one of the most outspoken fathers of the Second Vatican Council.
One feature that distinguished the Second Vatican Council from the 19th-century Vatican One and the 16th-century Council of Trent was the presence of "observers" from other Christian churches.
The draft version of the Decree on Ecumenism presented to the fathers of the Second Vatican Council in November 1963 had two chapters that never made it into the final version of the document.
When Catholics in the Western world think of ecumenism and full Church unity, our natural tendency is to think first of healing the breach of the 16th century Reformation.
The Second Vatican Council's Decree on Ecumenism (Unitatis Redintegratio) staked the cause of Christian unity clearly on the ground of Church renewal.
Perhaps the most important traditional Catholic teaching that received new life at the Second Vatican Council was that of the hierarchy of truths. The Decree on Ecumenism, no. 11, presented the notion that some truths are more central than others.