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Il Concilio Vaticano II: un concilio pastorale. Analisi storico-filosofico-teologica

Theological Seminary "Immaculate Mediatrix," Franciscans of the Immaculate Conception, will hold a conference of studies on the Second Vatican Council in the days 16-17-18 December 2010, at the Istituto Maria SS. Bambina, via Paolo VI, 21 - 00193 Roma

Mossi from the discourse of S. Father to the Roman Curia (22 December 2005) , in which the Pope noted that in the post-conciliar hermeneutics two had clashed with each other: the real one of the "continuity in the reform" and that it has sown confusion because privileging the spirit, the factor "event" at the expense of lettera, quella cioè della «rottura», ci si prefigge di esaminare il Vaticano II e di mettere in luce la sua natura e il suo fine peculiari, entrambi di carattere pastorale. Certo, non per fare del Vaticano II un concilio “di serie B”, ma al fine di mettere meglio in luce quest’unicum che caratterizza per la prima volta un Concilio Ecumenico: non voler dichiarare nuovi dogmi o insegnare in modo definitivo ed infallibile, ma prefiggersi di dire la dottrina di sempre al mondo di oggi; con accenti nuovi, espressioni nuove, ma la fede di sempre.

Così si espresse Giovanni XXIII nel Discorso di apertura del Concilio (11 ottobre 1962):

« What is most interesting of all the Council is that the sacred deposit of Christian doctrine be guarded and taught more effectively .

The Vatican, undoubtedly, as befits a council, has led to considerable progress in the dogmatic: in its place, especially with the ecclesiological impression given to him by Pope Paul VI, the magisterial statements formulated "new" in the continuity of the one Tradition. Suffice it to recall the concept of collegiality in the context of Church communion, a further study of elementa Ecclesiae, for which other Christian denominations are ranked one Church of Christ, the Catholic Church, etc..

Often, however, perhaps taken by the fervor of the new, or even blindness from a historicist, we forget to consider that the Vatican does not identify with the tradition of the Church, not its end: this is more great, while the Council is an expressive and solemn moment, then you forget the ordinary magisterial character, although expressed in a solemn dall'Assise reconcile, and the lack of pronouncements definitivae tenenda ; you forget, then, that the documents Vatican II - a difference of Trent and Vatican I, for example - are distinguished in the Constitutions, Declarations and decrees, and therefore not all have the same doctrinal value, it remains clear and source of the general attitude of the Council, to teach in an authentic way ordinary.

Paul VI, in fact, the General Audience of January 12, 1966 , recalled that " must be careful: the teachings of the council do not constitute a comprehensive and full of Catholic doctrine, this is much wider, as everyone knows, and is not questioned by the Council or substantially changed; whereas in fact the council confirmation, explains, defends and develops ... . Referring then to the Notification of the Secretary-General del Concilio, del 16 novembre 1964, aggiungeva: « …dato il carattere pastorale del Concilio, esso ha evitato di pronunciare in modo straordinario dogmi dotati della nota di infallibilità; ma esso ha tuttavia munito i suoi insegnamenti dell’autorità del supremo magistero ordinario il quale magistero ordinario e così palesemente autentico deve essere accolto docilmente e sinceramente da tutti i fedeli, secondo la mente del Concilio circa la natura e gli scopi dei singoli documenti ».

Dove si annida, però, quella volontà di far risultare il Vaticano II come «un nuovo inizio a partire dal nulla», sì da diventare un «superdogma» , While it is indeed "contrived to remain at a low level, as a simple pastoral council" (Cardinal Joseph Ratzinger, Address to the Bishops of Chile, July 13, 1988)?

In our view, and as you try to emerge from the work of the conference, one of the causes is the same motto "pastoral," which in the post-Vatican II has undergone significant changes: a rich depth next But with a deliberate ambiguity. There has been reversed: the pastoral care has become the true dogmatic, while the dogmatic has passed in the name of the ministry. We're not sure with Otto Hermann Pesch talking about a "revolutionary significance" of Vatican II, we with the Church and the Church: She is only the bearer of Tradition. But you try to understand why, in fact, it seems that there has been a revolution.

p. M. Serafino Lanzetta, FI

[Source: www.mediatrice.net]

Program

December 16, 2010 9:15

Inauguration of work

9.30 Conference: Rev . do Prof. Brunero Gherardini (Pont. Lateran University): Sull'indole pastoral Vatican II: An evaluation

10.30 Break 11.00 am

Communication: Prof. Rosario M. Rev.do Sammarco (Sem. T. Immaculate Mediatrix): The training of the clergy in the light of PO

11:30 am Lecture: Prof. Ignacio Rev.do Andereggen (Pont. Gregorian University):

Modernity: philosophical analysis

at 16.00 Lecture: Prof. Roberto de Mattei (European University of Rome):

The Church in the twentieth century. Images of a sudden change

at 17.00 Lecture: Professor Yves Chiron (Director of the Dictionnaire de biographie française):

From the Vatican The Vatican II. The Popes before a council can

18.00 Discussion with the speakers

December 17, 2010 9:30 am Lecture: Prof. Paul M. Rev.do Let (Sem. Theological Immaculate Mediatrix):
Some characters, events, and influences the Second Vatican Council (1962-1965)

10:30 am Break 11:00 am

Communication: Rev.do Prof. Joseph M. Fontanella (Sem. T. Immaculate Mediatrix): The

Perfectae Caritatis and religious life. Where have conducted experiments pastoral?

11:30 am His Ecc.za Bishop Athanasius Schneider (Bishop Auxiliary Bishop of Karaganda):

Pastoral Theology: developments in the light of Vatican II to correctly read the Second Conference at 16.00

Rev.do Prof. M. Serafino Lanzetta (Sem. T. Immaculate Mediatrix): theological approach to the Vatican. Status quaestionis

at 17.00 Lecture: Dr. Florian Rev.do Kolfhaus (Secretary of State):

Announcing a pastoral teaching - key reason the Vatican. Research on UR, Dignitatis Humanae and Nostra Aetate

18.00 Discussion with the speakers

December 18, 2010

ore 9,30 Conferenza: Sua Ecc.za Mons. Agostino Marchetto:
Rinnovamento all’interno della Tradizione

ore 10,30 Pausa

ore 11,00 Conferenza: Rev.do Prof. Don Nicola Bux (Istituto Ecumenico di Bari):

La Sacrosanctum Concilium e la sua esecuzione postconciliare: dagli adattamenti all'inosservanza dello ius divinum nella liturgia

ore 12,00 Chiusura dei lavori: intervento di Sua Em.za Card. Velasio de Paolis (Presidente della Prefettura degli Affari Economici della S. Sede):

Il diritto nell’edificazione della Chiesa

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Concilio e Postconcilio dalla nuova edizione di "Memorie e digressioni di un italiano cardinale" di Giacomo Biffi

The Cardinal Giacomo Biffi of Bologna was archbishop from 1984 to 2003. In 2007 he published "Memoirs of an Italian cardinal and digressions" intertwined with the irony and sincerity, that the biographical notes are touching and events of our times, which makes him an authoritative witness to the unfolding of events that have left the sign, many of which can help us in our search for truth, even uncomfortable, that are bypassed or denied by the hegemonic culture that has permeated our Church.

In these days comes the renewed and expanded edition of the book, enriched by many more recent discussions. Audience drawn from these pages and post-Chapter Council, particularly in the field with our research and thoughts, to draw insights and further information for consideration.

COUNCIL AND "post-conciliar" (pp. 191-194)

to do some 'clarity in the confusion that afflicts Christianity today is preliminary and unavoidable task with great care to distinguish the 'conciliar event from the Church that climate followed. They are two different phenomena and require a different appreciation.

Paul VI sincerely believed in the Second Vatican Council and its positive significance for the whole of Christendom. It was a decisive character, closely following the daily work and discussions, helping to overcome the recurrent problems of its routes.

He expected that, by virtue of our shared commitment is to all holders of the apostolic charism is the successor of Peter, the blessed era of increased vitality and fertility were outstanding immediately benefit and inspire the Church.

Instead, the "Post-conciliar" in its many manifestations, the worried and disappointed. Then, with admirable frankness revealed his heartache, and the passionate clarity of expression hit all believers, at least those whose sight was not too clouded by ideology.

On 29 June 1972, the feast of Saints Peter and Paul, speaking off the cuff, arrives to claim "to have the feeling that some crack the smoke of Satan has entered the temple of God There is no doubt , the uncertainty, the problems, restlessness, dissatisfaction, confrontation. Do not you trust the Church ... It was believed that after the Council would come a sunny day in the history of the Church. It came a day instead of clouds, darkness, research, uncertainty ... We believe in something supernatural (the devil) came into the world to disturb, to suffocate the fruits of the Ecumenical Council and to prevent the church hymn prorompesse the joy of getting back to the full self-knowledge. "These words are painful and severe on which we must not get tired of thinking.

How did it happen that the legitimate statements and documents of Vatican II is a derivative of a season so different and far?

The issue is complex and the reasons are manifold, but no doubt its weight also had a job (so to speak) of aberrant "distillation", that the "given" genuine reconciliation and binding pulled a mindset and a totally diverse linguistic fashion. It is a phenomenon that in the "post-conciliar" emerges here and there, and continues to recur more or less explicitly.

We can, to make us understand, venture to state the outline of that curious "distillation".

The first phase is a combination of discriminatory directives of the Council, distinguishing the texts received and quotable from inappropriate or unnecessary at least, to be passed over in silence.

In the second phase is recognized as a valuable lesson that the Council did not actually delivered, but what the holy assembly would have bestowed had it not been hampered by the presence of many fathers retrograde and insensitive to the Spirit.

In the third stage implies that the true doctrine of the Council is not in fact canonically formulated and approved, but what would have been formulated and approved if the fathers were more enlightened, more coherent, more courageous.

With such a methodology for theological and historical - not in the form set out in ever so obvious but no less implacable - It is easy to imagine it follows that: what is an almost obsessive and exalted is alleged that in fact the Council was held, but (so to speak) a "virtual council", a council that has a non- in the history of the Church, but in the ecclesiastical history of the imagination. Who then dares to dissent even timidly, is marked with the stigma of "pre", even when it is not counted with the traditionalist rebels or the foul fundamentalists.

And since one of the "spirits fraud" by the Council there is also a principle that now there is no error that may be condemned entro la cattolicità a meno di peccare contro il dovere primario della comprensione e del dialogo, diventa oggi difficile, tra i teologi e i pastori, il coraggio di denunciare con vigore e con tenacia i veleni che stanno progressivamente intossicando l’innocente popolo di Dio.

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Il libro: Giacomo Biffi, "Memorie e digressioni di un italiano cardinale", nuova edizione ampliata, Cantagalli, Siena, 2010, pp. 688, euro 25,00.

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Medaiis of camote cun scuete fumade

Ca al è dificil sta daûr di tantis robis, e il blog al reste un pôc par strade: par fâmi perdonâ (o speri) ve ca une ricete a pene fate.

Ingredients par 4 personis:
600 grams di camotis (cemût che a disin lis patatis dolcis a Colonia Caroya)
2 ûf
6 sedons di farine
sâl
pevar
pan gratât
spongje, par fridi
1 spi di ai
scuete fumade gratade

Si cuein lis camotis (bulidis o rustidis) si spelin e si frachin ben, fasint come une paste tenare, si zonte e si messede l'ûf, la farine, un pôc di sâl e pevar. Si messede dut ben e si cjape sù une sedon di chê paste e si fâs colâ tal pan gratât, formant une medaie taronde cu lis mans.
Si fâs cussì a sedonadis une biele cuantitât di medaiis e dopo si metin a fridi te spongje cjalde, li che si lasse l'ai che al dedi savôr.
Une volte fritis si metin tal plat e si grate parsore scuete fumade, che se e je buine cul dolç de coce, ancje cun chel des camotis e sta benon.
Pal vin di bevi dongje (e se al fos il câs di une bire...?), mi rimet come simpri ae sommelier furlane, se e à timp...