The Indonesian Catholic Church 50 years after Vatican II: seven models of church life

The significance and influence of the Second Vatican Council in respect of the reform of the Catholic Church are no longer in dispute. The issue now at stake is how the Vatican II documents are understood and implemented in each church community. This article is the result of research on the significance and implementation of the Council's thinking in the Indonesian Catholic Church (ICC) in the past 50 years. It begins with observations on ICC's history and social context, then highlights the main use of conciliar documents in the reforms it has undertaken. Seven models of church life, illustrative of the implementation of Vatican II, are described. Although these models cannot comprehensively reveal all the realities of the ICC, they are seen as portraying it as it is today, at the point from which its future course may be worked out.     

Growth in Criticism?

Reports of global ecumenical conversations are regularly published by the World Council of Churches in a collection of volumes titled Growth in Agreement. The assumption is that the dialogues are not just repeating the same arguments they made half a century ago, but that relations between member churches have grown qualitatively as a result of this process. This paper asks whether Orthodox critique of Roman Catholic ecclesiology reflects signs of growth or continues “traditional” stereotypical thinking about other churches and religions. The paper first examines Orthodox reactions to Lumen Gentium during and immediately after the Second Vatican Council, then compares them with Orthodox reactions to the council’s 50th anniversary. The paper concludes by asking whether Pope Francis’ endeavour to reform the Catholic Church in the direction of greater synodality is partly the result of the expectations of our sister churches’ representatives over the past 50 years.     

The Old Catholic churches of the Union of Utrecht

Abstract

The Old Catholic Churches of the Union of Utrecht have different historical backgrounds. The Dutch Church has her roots in the Catholic Counter‐Reformation, the German‐speaking Churches in the protest‐movements against Vatican I, and the Polish Churches in the problems of emigrants to USA. However, they adhere in common to the conciliar and synodical tradition of the Catholic Church. They lay stress on the relative autonomy of the local church, the episcopal apostolic succession, and the Eucharist as the manifestation of the Church. The autonomy of the local church is not seen as detached from the universal Church or the responsibility to stay in or to restore Church unity. This leads to an ecumenical engagement which has resulted in full communion with the Anglican Churches and a doctrinal consensus with the Orthodox Churches. Reference back to the undivided Church is a key feature of Old Catholic ecclesiology, though this does not lead to uncomplicated ecumenical solutions.     

Is It Still a Movement?

In this address from 1971, the second general secretary of the World Council of Churches (WCC), Eugene Carson Blake, sets out the challenges facing the WCC at the beginning of the 1970s, identifying three key changes within the ecumenical movement: a shift in power and decision making away from the Protestant churches of North America and Western Europe; an organization more representative of churches in Africa, Asia, and Latin America, and of Orthodox churches; and the ecumenical involvement of the Roman Catholic Church. It goes on to set out how the WCC, particularly since its conference on Church and Society held in Geneva in 1966, has been attempting to make Christian faith and morals relevant to a world experiencing rapid social, economic, and political change.     

Ecumenical Engagement with Eastern Minority Churches in Muslim States: Pro Oriente’s Encounters and Legacies in Syria and Egypt

The former Viennese Cardinal Franz König and his foundation Pro Oriente have been prominent actors in the establishment of ecumenical relations between the Catholic Church and Oriental Orthodox Churches since the Second Vatican Council. This article discusses the Christian-Muslim relations dimension of this ecumenical engagement with Middle Eastern churches in the practical field of ecumenical travel to Syria and Egypt. This intertwining of ecumenical and inter-religious engagement is studied on the basis of archival collections and journalistic accounts that make it possible to grasp the administrative process of ‘travelling diplomacy’. The analysis links the practical work of ecumenical relations to the historical legacies of the Western encounter with Islam in the post-Ottoman area. I shall argue that Pro Oriente’s approach was based on a new post-Vatican II theological vision of Islam. Although this did include reorientation with regard to traditional orientalist perceptions, ecumenism also became caught up in political dilemmas that were connected to either an orientalist perception of ecumenical relations (Egypt) or religious legitimization of an authoritarian regime (Syria).     

Impressions of the Church of Sweden: liberal and catholic with nuances of Lutheranism

The Church of Sweden is difficult to describe or to characterise, whether as a Folk Church, a national church, as catholic or liberal, or as, in some sense, Lutheran. This article refers to aspects of its complex relations with the Roman Catholic Church and with Lutheranism at large. The author detects, from ecumenical agreement and practice, an incipient new communion of churches, based on a common claim to be catholic and also to be open to developments in society. This group includes the Church of Sweden, the Church of England, the Episcopal Church in the USA, the Old Catholic Churches of the Union of Utrecht and the Philippine Independent Church, all of which are in communion with each other. The author's presentation is set out in relation to the Church of Sweden's liturgical and sacramental life, its church–state relations, and in an account of the rather asymmetrical shape of ecumenism in Sweden, in all of which the question of gender plays a role.     

Ecclesiology and Missiology: Reflections on Two Recent Documents from the World Council of Churches

In 2013 the World Council of Churches published two important documents, one on the church and one on mission. Beginning with the conviction that ecclesiology has to be missiological and missiology ecclesiological, this article reads each document from the basic perspective of the other. This reading is followed by a constructive critique from the author's perspective as a Roman Catholic missionary ecclesiologist.     

Healing as Constitutive of Jesus’ Mission Handed to the Church

After a basic statement of the Catholic doctrine on healing ministry, this article adopts the understanding of the World Council of Churches’ document Healing and Wholeness: The Churches’ Role in Health, adopted in 1990 by the central committee. The document views health, healing, and wholeness not just as medical issues, but as embracing the political, social, economic, cultural, and spiritual dimensions. Building on the above, this article proposes an integral approach to sacramental healing for the African Catholic Church, arguing that alongside healing of physical ailments and deliverance from evil and malignant forces, healing must include working for social justice and peace for the people.     

The Ecumenical Movement and 1968

The year 1968 is remembered as a turning point in ecumenical history: the 4th Assembly of the World Council of Churches (WCC) in Uppsala appeared to mark the end of the era of early ecumenism and the beginning of a new era. This article questions this understanding of “Uppsala” and examines the reasons for such a mythologization of the assembly through analyzing its themes and conflicts in a twofold way. First, the analysis shows the connection between the students' revolts of 1968 and the assembly. Second, the article draws on the assembly's main theme, “Behold, I make all things new,” and the key aspects of ecumenical renewal discussed at the assembly: the new relationship between the WCC and the Roman Catholic Church, the WCC's commitment to development issues, liberation from racism, and the churches' role in political conflicts. While these themes became a symbol for identifying the assembly with a groundbreaking ecumenical change, the article argues that this change had already begun in the early 1960s, and that the assembly at Uppsala was more the medial and visible expression of this continuing ecumenical turbulence than its source.     

Lumen Gentium No. 8, and Subsistit in, Again

Francis A. Sullivan says that the one Church of Christ continues to exist perfectly in the Catholic Church, and is present imperfectly in other churches and ecclesial communities. However, he thinks Lumen Gentium 8 also enables us to say that the many churches, non-Catholic and Catholic, are all in the one Church of Christ, since to say the one Church of Christ subsists in the Catholic Church means no more than "continues to exist in" the Catholic Church. In this way, he denies the identity of the one Church of Christ and the Catholic Church. We point out that magisterial documents since Vatican II have consistently refused this proposal, and have instead spoken only of the one Church being present or operative, according to degrees, in non-Catholic churches and communities. We argue that while it is true there is "ecclesial reality" outside the Catholic Church, in that there are elements of truth and sanctification outside of her, the one Church of Christ of which Vatican II expressly speaks is the Church with all the gifts of unity and instruments for salvation with which Christ endowed it. The Catholic Church is not contained in any larger divinely willed and dominically instituted ecclesial reality, and it is without qualification the one Church of Christ and the one Church of Christ is without qualification the Catholic Church.     

THE NEW EVANGELIZATION IN AN ECCLESIOLOGICAL CONTEXT

This paper will seek to explore some of the implications of the new evangelization from an ecclesiological perspective. A key question is, what is an appropriate ecclesiological context for the new evangelization? Any conclusions or recommendations about how to respond and contextualize the new evangelization need to be grounded in an appropriate ecclesiology; one that sits well with contemporary Catholic scholarship, especially in light of the teaching of the Second Vatican Council. Following Dulles, no single approach to ecclesiology can fully explain the complex nature of the Church. Taking the ecclesiology of Lumen Gentium as a departure point a number of perspectives will be addressed, but an argument will be made for understanding the new evangelization within an ecclesiology of communion and of discipleship.     

The role of successive popes in the process of unification of the Church in China

ABSTRACT

After the establishment of the People’s Republic of China (PRC) in 1949, the Communist Party of China sought to break all ties between the Church in China and Western powers. Since 1957, there have been two distinct Catholic groups within the PRC: the Chinese Catholic Patriotic Association, and the underground church loyal to the Vatican. This may be about to change, however, as in September 2018, the Vatican and the PRC signed a new provisional agreement on the appointment of bishops, which could lead to e?orts towards reuni?cation of the Catholic Church in China after more than sixty years of division. This paper introduces the changing position of the popes with respect to the PRC. The article argues that the new agreement should not be considered an initiative solely of Pope Francis, but rather the result of numerous changes within the Vatican instigated during the papacy of Pope John XXIII.     

‘Between Rome and Constantinople’: the Italian-Albanian Church: a study in Eastern Catholic history and ecclesiology

This article examines the Eastern Christian presence on the Italian Peninsula and the Island of Sicily; the settlement of Albanian Christians after the Ottoman conquest of the Balkans, the emergence of a distinct Italo-Albanian Church and the jurisdictional arrangements made to accomodate this. Concentrating on the period from the 15th century onwards, from the arrival of large numbers of Eastern Christian Albanians in southern Italy and Sicily, the article examines the unique arrangement between Rome and Constantinople, from the Council of Florence (1439) to the Council of Trent (1545–1563), when the Orthodox Bishop of Ohrid provided ecclesial jurisdiction, an arrangement which has no direct historical parallel. The article highlights the work of the eighteenth-century historian Pietro Pompilio Rodotà (who related the two distinct phases of Eastern Christian presence, for historical, cultural, ethnic and linguistic reasons, to the development of the general category of the ‘Greek Rite’) and more contemporary attempts by some Italo-Albanians to establish a metropolitanate (posing questions for the relationship of the Italo-Greek Monastery of Grottaferrata to any future Italo-Albanian ecclesial body). The history and tradition of the Italian-Albanian Church and of the Monastery of Grottaferrata, present a unique and significant Eastern Christian–Eastern Catholic presence in Italy, raising important questions for ecumenism and ecclesiolgy in Europe today.     

TOWARDS A FUNDAMENTAL THEOLOGICAL RE‐INTERPRETATION OF VATICAN II

This paper argues for a fundamental theological re‐interpretation of Vatican II ecclesiology that acknowledges not one but two principal ecclesiologies inspired by the Council documents. Ecclesiastical authorities and some theologians have acknowledged that communion ecclesiology is the principal ecclesiology of Vatican II. However, this conception does not sufficiently account for the full range of relations with the Other that is a distinctive development in the Church's self‐understanding inaugurated by Vatican II; such an understanding is better represented by an ecclesiology of friendship. I thus argue there are two ecclesiologies reflected in the Council documents: communion ecclesiology and another to be developed based on mutual relations and friendship with the Other. The latter is distinctively Ignatian in spirit; further, these two ecclesiologies are not fundamentally opposed to each other but are united in the missions of the Son and the Spirit.     

A comparison of the ecclesiological doctrine of Vatican II with Faith and Order's convergence text The Church: Towards a Common Vision

Faith and Order's important new convergence text on ecclesiology was published in 2013, 50 years after the discussions in 1963, at the second session of Vatican II, which produced the council's Dogmatic Constitution on the Church, Lumen gentium, the following year. After acknowledging some of the pitfalls in comparing a conciliar teaching with an ecumenical convergence text, this article summarises the content of the new ecumenical text on ecclesiology, indicates points of agreement with Vatican II's teaching and proposes that The Church: Towards a Common Vision might be seen as reflecting a hierarchy of ecclesiological truths which provides a promising framework for seeking greater agreement about still divisive issues.     

The Motherhood of the Church in Henri de Lubac and John Calvin

Both Henri de Lubac and John Calvin described the Church as ‘mother’. From the patristic tradition, the motherhood of the Church had two dimensions: (i) the Mother Church as an institution delimited by the episcopacy of which inclusion was a necessity for salvation; and (ii) the Church as the mother of believers through whose ‘motherly’ care of bringing to life, nourishing and teaching through the sacraments God makes provision for his children. Both de Lubac and Calvin stress the maternal functions of the Church, but differ over how the Church’s motherhood relates to its visible identity and why inclusion in the Church is necessary for salvation. This article argues that this connection represents a rich theme for ecumenical ecclesiology. Despite divergent ecclesiological grammars and themes, Catholic and Reformed traditions are drawing from a shared patristic inheritance which gives good ground for dialogue for respective ecclesial self-understandings.     

Hermeneutics and the Second Vatican Council's Teachings: Establishing Roman Catholic Theological Grounds for Religious Freedoms in Relation to Islam. Continuity or Discontinuity in the Catholic Tradition?

This article examines how the hermeneutical traditions within Roman Catholicism can be employed to address a question regarding Catholic views on the religious freedoms that should be accorded to Islam in any society. The key Catholic documents examined originate from the Second Vatican Council. This particular question was not the focus of the key documents inspected, but those documents can be applied to this question. The first part of the article examines the complex hermeneutics involved in reading Council documents. The second part of the article examines the way in which the ‘Declaration on Religious Liberty’ can be applied to the question of Islamic religious freedoms. The article also attempts to show that the Council's teachings were a real development in Catholic teaching and were also continuous with an earlier stratum of tradition. Attention is given to the serious debate within the Catholic Church regarding the claims made in this document.     

THE CHURCH AS THE AXIS OF CONVERGENCE IN TEILHARD'S THEOLOGY AND LIFE

Abstract. During the lifetime of Pierre Teilhard de Chardin, the Roman Catholic Church passed through deep changes of doctrines as well as ecclesiastical structures, marked by the First and Second Vatican Councils. In that historical period, the perceived threat of the more and more encompassing theory of universal evolution was the main reason that Teilhard was forbidden to publish anything about its theological or philosophical significance. Teilhard survived these lifelong restrictions within his beloved church by embracing the paradigm of the church as “the axis of universal convergence.” His scientific background as a geobiologist gave him the necessary distance from the temporary statements of the magisterium of the Church. Over the whole of human history, however, he believed the Church to be the “phylum” whose development leads to the cosmic Christ as a guidance beam leads to a goal.     

The Greek Orthodox Church and the economic crisis since 2009

In the midst of the raging socio-economic crisis that has hit Greece since 2009 the Greek Orthodox Church, under Archbishop Ieronymos II, has admirably developed its network of philanthropic work and charity meals. Open to both Greeks and immigrants, this project seems to realise Eastern Orthodox Christianity's sense of caritas and civic duty. Low key and efficient, the Orthodox Church's response to the crisis has left behind the nationalistic cries and pietistic/didactic excesses of the recent past. This article asserts, however, that, by failing to grapple with the structural causes of the crisis in a politically relevant manner and by refusing to castigate specific policies and politicians at the national and European Union level, the Greek Orthodox Church has offered a much needed palliative, but in the end has remained discursively distant from theological and political criticism of a rapacious neoliberal system and from effective engagement with Greek modernity.