Nine decrees:
58-806: Eastern Rite or Eastern liturgical rite may refer to: a liturgical rite used in Eastern Christianity : liturgical rites of the Eastern Orthodox Church , which mainly use the Byzantine liturgical rites liturgical rites of the Oriental Orthodox Church , which uses a variety of liturgical rites Eastern Catholic liturgy , the assortment of liturgical practices utilized in Eastern Catholic bodies
116-550: A century earlier there were 737 Council Fathers, mostly from Europe ). At Vatican II, some 250 bishops were native-born Asians and Africans, whereas at Vatican I, there were none at all. General Congregations (§3, 20, 33, 38–39, 52–63). The Council Fathers met in daily sittings – known as General Congregations – to discuss the schemas and vote on them. These sittings took place in St. Peter's Basilica every morning until 12:30 Monday to Saturday (except Thursday). The average daily attendance
174-435: A few days to allow each national group of bishops to meet and draw up a list of its own members who might be suitable candidates. Cardinal Frings , the senior German bishop, rose to second the motion. There was loud applause and the motion was declared carried. That day's sitting was adjourned after only 15 minutes. For the next few days, Council Fathers met in national groups and drew up lists of candidates. The bishops from
232-407: A list of the bishops who had served on the preparatory commissions, as if to suggest that they elect the same people to the conciliar commissions, with the result that Curial forces would dominate the conciliar commissions as they had dominated the preparatory commissions. As the voting was about to begin, Cardinal Liénart , the senior French bishop, rose and proposed that the election be delayed for
290-405: A modest decentralization of liturgical authority to national episcopal conferences. The conservatives objected to all these proposals, especially to the downgrading of Latin. Debate dragged on for 15 days, before the vote was taken on whether the schema was acceptable in principle. To everyone's surprise, only 46 (out of 2,215) voted against. A second win for renewal. The schema was now returned to
348-462: A more understandable and relevant way. Support for aggiornamento won out over resistance to change, and as a result the sixteen magisterial documents produced by the council proposed significant developments in doctrine and practice, notably The council had a significant impact on the Church due to the scope and variety of issues it addressed. Some of the most notable changes were in performance of
406-534: A number of schemas were consolidated and merged, with the result that the total number of schemas was whittled down from 70 to 22. Paragraph numbers in this section refer to the Council Regulations published in the motu proprio Appropinquante concilio , of 6 August 1962. Council Fathers (§1). All the bishops of the world, as well as the heads of the main religious orders of men, were entitled to be "Council Fathers", that is, full participants with
464-538: A platform from which they could work to further their views. Private Periti (§11). Each bishop was allowed to bring along a personal theological adviser of his choice. Known as "private periti ", they were not official Council participants and could not attend General Congregations or commission meetings. But like the official periti , they gave informal talks to groups of bishops, bringing them up to date on developments in their particular area of expertise. Karl Rahner , Joseph Ratzinger and Hans Küng first went to
522-556: A response in very limited circles. By 1960, the movement was still in its infancy. By the 1930s, mainstream theology based on neo-scholasticism and papal encyclicals was being rejected by some theologians as dry and uninspiring. Thus was born the movement called ressourcement , the return to the sources: basing theology directly on the Bible and the Church Fathers . Some theologians also began to discuss new topics, such as
580-426: A two-thirds majority. For each schema, after a preliminary discussion there was a vote whether it was considered acceptable in principle, or rejected. If acceptable, debate continued with votes on individual chapters and paragraphs. Bishops could submit amendments, which were then written into the schema if they were requested by many bishops. Votes continued in this way until wide agreement was reached, after which there
638-633: Is one thing; the manner in which these truths are set forth (with their meaning preserved intact) is something else. The first working session of the council was on 13 October 1962. That day's agenda included the election of members of the 10 conciliar commissions. Each was to have 16 members elected by the Council Fathers and 8 – later 9 – members appointed by the Pope. Most bishops knew very few bishops other than those from their own country, and so did not know whom to vote for. They had been provided with
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#1732772045004696-703: Is the Roman Rite , itself a Latin liturgical rite and further subdivided into several uses. The word rite is often used to describe particular Christian rituals . Rite has also come to refer to the full pattern of worship associated with a particular Christian denomination or tradition, typically comprising the liturgies for the Eucharistic celebration, canonical hours , and sacramental rites . Rites typically result from local variations and traditions, sometimes becoming further distinguished as uses of ritual families. Some ritual families originated with
754-757: The Dominican Rite and Carmelite Rite . The liturgical rites of the Eastern Catholic Churches are often distinct from the same rites as practiced by non-Catholic denominations, sometimes as the result of Liturgical Latinization . Within Eastern Orthodoxy , the Byzantine Rite –including the Liturgy of Saint John Chrysostom and Byzantine adaption of the Liturgy of Saint Mark –is predominant, with some limited usage of
812-526: The Eastern Syriac Rite , an eastern variant of Syriac Rite, used by several different churches Eastern Catholic Churches , sometimes known as "Eastern-Rite Catholic Churches" See also [ edit ] Western Rite (disambiguation) Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Eastern Rite . If an internal link led you here, you may wish to change
870-543: The Roman Breviary . Some Christian denominations encompass multiple ritual families. The Catholic Church utilizes the various Latin liturgical rites of the Latin Church alongside the rites that compose Eastern Catholic liturgy . The use of those liturgical rites are determined by the particular church of the celebrating clergy; other Catholic rites are associated with Catholic religious orders , such as
928-772: The Western Rite . Second Vatican Council Three declarations: The Second Ecumenical Council of the Vatican , commonly known as the Second Vatican Council or Vatican II , was the 21st and most recent ecumenical council of the Catholic Church. The council met in Saint Peter's Basilica in Vatican City for four periods (or sessions), each lasting between 8 and 12 weeks, in
986-504: The World Council of Churches were represented. The observers were entitled to sit in on all general assemblies (but not the commissions) and they mingled with the Council Fathers during the breaks and let them know their reactions to speeches or to schemas. Pope Paul VI welcomed their participation "with gratitude and respect". Their presence helped to break down centuries of mistrust. Lay auditors . While not provided for in
1044-699: The "antepreparatory period". On 17 May 1959, Pope John appointed an Antepreparatory Commission to conduct a vast consultation of the Catholic world concerning topics to be examined at the council. Three groups of people were consulted: the bishops of the world, the Catholic universities and faculties of theology, and the departments of the Curia. By the following summer, 2,049 individuals and institutions had replied with 9,438 individual vota ("wishes"). Some were typical of past ways of doing things, asking for new dogmatic definitions or condemnations of errors. Others were in
1102-447: The "prophets of doom who are always forecasting disaster" for the church or world. He spoke of the advantage of separation of Church and state but also the challenge to integrate faith with public life. What is needed at the present time is a new enthusiasm, a new joy and serenity of mind in the unreserved acceptance by all of the entire Christian faith, without forfeiting that accuracy and precision in its presentation which characterized
1160-536: The 5 European countries (France, Belgium, the Netherlands, Germany and Austria) that spearheaded the renewal movement decided to create a single list, to which a number of renewal-minded bishops from other countries were added, for a total of 109 names. The election took place on October 16. It brought in new blood: 79 of these 109 were elected to a commission seat and 50% of the members of the very important doctrinal commission were among these 79. In addition 43% of
1218-647: The Council Prominent Reform-minded Bishops at the Council Prominent reform-minded theologians at the Council John XXIII opened the council on 11 October 1962 in a public session at St. Peter's Basilica and delivered his opening address Gaudet Mater Ecclesia ("Mother Church Rejoices") before the Council Fathers and representatives of 86 governments or international groups. He criticized
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#17327720450041276-586: The Doctrinal Commission (representing the conservative tendency) and the Secretariat for Christian Unity (representing the renewal tendency). A third victory for renewal and a crucial turning point at the council. This innocuous schema could be boiled down to two propositions that had been said many times before: the Church must use the media to further its mission, and people must be protected against immorality and other dangers presented by
1334-485: The Mass, including that vernacular languages could be authorized as well as Latin. Pope Pius XII's 1943 encyclical Divino afflante Spiritu gave a renewed impetus to Catholic Bible studies and encouraged the production of new Bible translations from the original languages. This led to a pastoral attempt to get ordinary Catholics to re-discover the Bible, to read it, to make it a source of their spiritual life. This found
1392-572: The Official Regulations, a small number of lay people were invited to attend as "auditors" beginning with the Second Session. While not allowed to take part in debate, a few of them were asked to address the council about their concerns as lay people. The first auditors were all male, but beginning with the third session, a number of women were also appointed. In the very first weeks of the council proceedings, it became clear to
1450-420: The Pope could be convinced to forget about aggiornamento . On the other side were those theologians and bishops who had been working towards a new way of doing things, some of whom had been silenced and humiliated by the Curia in the 1940s and 1950s. For them, the council came as a "divine surprise", the opportunity to convince the bishops of the world to turn away from a fortress-like defensive attitude to
1508-486: The Pope's announcement of a Council, they realized that it could be the culmination of the Church's program of resistance to Protestantism , the Enlightenment and all the other perceived errors of the modern world. It was also seen as an opportunity to give the stamp of conciliar infallibility to the teachings of the most recent popes and to the Curia's vision of the role of the Church in the modern world, provided
1566-542: The autumn of each of the four years 1962 to 1965, although it had been anticipated initially that the work of the Council would have been complete after three sessions. Pope John XXIII called the council because he felt the Church needed "updating" (in Italian: aggiornamento ). In order to better connect with people in an increasingly secularized world, some of the Church's practices needed to be improved and presented in
1624-667: The beginning of the council, there were 224 official periti, but their number would eventually rise to 480. They could attend the debates in the General Congregations, but could not speak. The theologians who had been silenced during the 1940s and 1950s, such as Yves Congar and Henri de Lubac, and some theologians who were under suspicion in Roman circles at the beginning of the 1960s, such as Karl Rahner and Hans Küng, were appointed periti because of their expertise. Their appointment served to vindicate their ideas and gave them
1682-691: The chapter hall of the Benedictine monastery attached to the Basilica of Saint Paul Outside the Walls in Rome came as a surprise to the cardinals present. He had tested the idea only ten days before with one of them, his Cardinal Secretary of State Domenico Tardini , who gave enthusiastic support to the idea. Although the pope later said the idea came to him in a flash in his conversation with Tardini, two cardinals had earlier attempted to interest him in
1740-410: The council as some bishop's personal theologian, and were later appointed official periti . Some notable theologians, such as Edward Schillebeeckx , remained private periti for the whole duration of the council. Observers (§18) . An important innovation was the invitation by Pope John to Orthodox and Protestant Churches to send observers to the council. Eventually 21 denominations or bodies such as
1798-531: The death of Pius XII in 1958. By the early 1960s, other theologians under suspicion included Karl Rahner SJ and the young Hans Küng . In addition, there was the unfinished business of the First Vatican Council (1869–70). When it had been cut short by the Italian Army's entry into Rome at the end of Italian unification , the only topics that had been completed were the theology of
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1856-588: The early focal points of Christianity, such as Rome ( Roman Rite ), Alexandria ( Alexandrian liturgical rites ), and Antioch ( East and West Syriac Rites ). The Roman Rite is further subdivided between the liturgies from the post- Second Vatican Council period, such as the Mass of Paul VI and Liturgy of the Hours , and the pre-conciliar liturgies, such as the Tridentine Mass and Divine Office according to
1914-447: The families of liturgies, rituals , prayers, and other practices historically connected to a place, denomination, or group. Rites often interact with one another, such as in liturgical Latinization , and contain subsets known as uses . There are two broad categories which ritual families fall into: Latin or Western rites associated with Western Christianity and Eastern rites associated with Eastern Christianity . The most common rite
1972-532: The historical dimension of theology, the theology of work, ecumenism, the theology of the laity and the theology of "earthly realities". These writings, whose new style came to be called la nouvelle théologie ('the new theology'), attracted Rome's attention, and in 1950 Pius XII published Humani generis , an encyclical "concerning some false opinions threatening to undermine the foundations of Catholic doctrine". Without citing specific individuals, he criticized those who advocated new schools of theology. It
2030-444: The idea. They were two of the most conservative, Ernesto Ruffini and Alfredo Ottaviani , who had already in 1948 proposed the idea to Pius XII and who put it before John XXIII on 27 October 1958. Over the course of the next 3 years, the Pope would make many statements describing the results he expected from the council. They formed something like 3 concentric circles: Two less solemn statements are attributed to John XXIII about
2088-533: The link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Eastern_Rite&oldid=1181942811 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Liturgical rite Rites ( Latin : ritus ), liturgical rites , and ritual families within Christian liturgy refer to
2146-621: The liturgy commission to deal with many proposed amendments. This schema from the preparatory theological commission took the conservative position on all questions currently being discussed by theologians. Reformers were particularly opposed to two claims: that there were revealed truths in Tradition that were not contained in Scripture and that every assertion in the Bible was free of error. The debate lasted six days. The dramatic vote on acceptance in principle came on November 20. The question
2204-408: The modern world and set off in a new direction towards a renewed theology of the Church and of the laity, ecumenism and the reform of the liturgy. The council was officially summoned by the apostolic constitution Humanae Salutis on 25 December 1961. Preparation for the council took over three years, from the summer of 1959 to the autumn of 1962. The first year was known officially as
2262-508: The newly elected commission members had not been on any preparatory commission. This was a first success for renewal. On 22 October, the first schema to be discussed was the one from the very reform-minded preparatory commission for liturgy. It had 8 chapters: It proposed many reforms, including active participation of the congregation, communal singing, a partial replacement of Latin by vernacular languages, communion under both kinds, concelebration, adaptation of liturgy to local cultures and
2320-825: The papacy and the relationship of faith and reason , while the theology of the episcopate and of the laity were left unaddressed. The role of the Second Vatican Council in continuing and completing the work of the first was noted by Pope Paul VI in his encyclical letter Ecclesiam Suam (1964). At the same time, the world's bishops were facing challenges driven by political, social, economic, and technological change. Some of these bishops were seeking new ways of addressing those challenges. John XXIII gave notice of his intention to convene an ecumenical council on 25 January 1959, less than three months after his election in October 1958. His announcement in
2378-516: The participants that there were two "tendencies" among the Council Fathers, those who were supporters of aggiornamento and renewal, and those who were not. The two tendencies had already appeared in the deliberations of the Central Preparatory Commission before the opening of the council. In addition to popes John XXIII and Paul VI , these were the prominent actors at the council: Prominent Conservative Bishops at
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2436-473: The preparatory commission for theology, dominated by officials of the Holy Office (the curial department for theological orthodoxy) showed no signs of aggiornamento at all. The two notable exceptions were the preparatory commission for liturgy and the Secretariat for Christian unity, whose schemas were very much in the spirit of renewal. In addition to these specialist commissions and secretariats, there
2494-465: The preparatory period, continued to exist under its president Cardinal Augustin Bea throughout the 4 years of the council, with the same powers as a commission. The commissions were tasked with revising the schemas as Council Fathers submitted amendments. They met in the afternoons or evenings. Procedure was more informal than in the general assemblies: there was spontaneous debate, sometimes heated, and Latin
2552-538: The preparatory period, they were 10 in number, each covering the same area of Church life as a particular curial department and chaired by the cardinal who headed that department: Each commission included 25 Council Fathers (16 elected by the council and 9 appointed by the Pope) as well as consultors (official periti appointed by the pope). In addition, the Secretariat for Promoting Christian Unity , appointed during
2610-401: The press and television, and the Pope was present. There were 10 public sessions in the course of the council: the opening day of each of the council's four periods, 5 days when the Pope promulgated Council documents, and the final day of the council. Commissions (§5–6, 64–70). Much of the detailed work of the council was done in these commissions. Like the preparatory commissions during
2668-625: The proceedings of the Council of Trent and the First Vatican Council. What is needed, and what everyone imbued with a truly Christian, Catholic and apostolic spirit craves today, is that this doctrine shall be more widely known, more deeply understood, and more penetrating in its effects on men's moral lives. What is needed is that this certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For this deposit of faith, or truths which are contained in our time-honored teaching
2726-445: The public. Council Fathers were under an obligation not to reveal anything that went on in the daily sittings (§26). Secrecy soon broke down, and much information about the daily General Congregations was leaked to the press. The Pope did not attend General Congregations, but followed the deliberations on closed-circuit television. Public Sessions (§2, 44–51). These were similar to General Congregations, except that they were open to
2784-494: The purpose of the council. One is about opening the windows of the Church to let in some fresh air; the other about shaking off the imperial dust accumulated on the throne of St. Peter. The source for the second statement is Cardinal Léger of Montréal, as reported by Congar. The first statement has been repeated so many times as to be extremely difficult to verify. Once the officials of the Curia had recovered from their shock at
2842-513: The right to speak and vote. Their number was about 2,900, though some 500 of them would be unable to attend, either for reasons of health or old age, or because the Communist authorities of their country would not let them travel. The Council Fathers in attendance represented 79 countries: 38% were from Europe, 31% from the Americas, 20% from Asia & Oceania, and 10% from Africa. (At Vatican I
2900-414: The same area of responsibility as one of the main departments of the Curia and was chaired by the cardinal who headed that department. From the 9,438 proposals, a list of topics was created, and these topics were parcelled out to these commissions according to their area of competence. Some commissions prepared a separate schema for each topic they were asked to treat, others a single schema encompassing all
2958-429: The spirit of aggiornamento , asking for reforms and new ways of doing things. The next two years (known officially as the "preparatory period") were occupied with preparing the drafts, called schemas , that would be submitted to the bishops for discussion at the council. On 5 June 1960, ten Preparatory Commissions were created, to which a total of 871 bishops and experts were appointed. Each preparatory commission had
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#17327720450043016-431: The topics they were handed. These were the preparatory commissions and the number of schemas they prepared: Two secretariats – one the offshoot of an existing Vatican office, the other a new body – also had a part in drafting schemas: The total number of schemas was 70. As most of these preparatory bodies were predominantly conservative, the schemas they produced showed only modest signs of updating. The schemas drafted by
3074-400: Was a Central Preparatory Commission , to which all the schemas had to be submitted for final approval. It was a large body of 108 members from 57 countries, including two thirds of the cardinals. As a result of its work, 22 schemas were eliminated from the conciliar agenda, mainly because they could be dealt with during a planned revision of the 1917 Code of Canon Law after the council, and
3132-579: Was a final vote on a document. This was followed some days later by a public session where the Pope promulgated the document as the official teaching of the council, following another, ceremonial, vote of the Council Fathers. There was an unwritten rule that, in order to be considered official Church teaching, a document had to receive an overwhelming majority of votes, somewhere in the area of 90%. This led to many compromises, as well as formulations that were broad enough to be acceptable by people on either side of an issue. All General Congregations were closed to
3190-421: Was about 2,200. Stands with tiers of seats for all the Council Fathers had been built on both sides of the central nave of St. Peter's. During the first session, a council of presidents, of 10 cardinals, was responsible for presiding over the general assemblies, its members taking turns chairing each day's sitting (§4). During the later sessions, this task belonged to a council of 4 Moderators. All votes required
3248-507: Was generally understood that the encyclical was directly against the nouvelle théologie as well as developments in ecumenism and Bible studies. Some of these works were placed on the Index of Prohibited Books , and some of the authors were forbidden to teach or to publish. Those who suffered most were the Henri de Lubac SJ and Yves Congar OP , who were unable to teach or publish until
3306-406: Was not the only language used. Like the General Congregations, they were closed to the public and subject to the same rules of secrecy. Official Periti (§9–10). These experts in theology, canon law and other areas were appointed by the Pope to advise the Council Fathers, and were assigned as consultors to the commissions, where they played an important part in re-writing the council documents. At
3364-432: Was phrased in terms of rejection: Should the schema be rejected? Yes: 1,360. No: 822. This was 102 votes short of the two-thirds majority required by Council regulations, and so the council would have to continue discussing a schema that 62% of the participants rejected. Resolution of the impasse came the next day (November 21): Pope John announced the schema would be revised by a special joint commission made up of members of
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