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84-478: Additionally, the term "Zaire Use" may refer to the other adjusted sacramental rites utilized by Congolese dioceses. The Zaire Use is largely a product of the Second Vatican Council 's constitution Sacrosanctum Concilium , particularly the move "for legitimate variations and adaptations to different groups, regions, and peoples, especially in mission lands, provided that the substantial unity of

168-670: A minister , priest or deacon , and in many traditions the Gospel Book is brought into the midst of the congregation to be read. The Gospel Book , usually decorated with an elaborate metal cover, is normally kept in a central place on the Holy Table (altar), referred to as the High Place . The only other objects that are permitted to occupy this place on the altar are the Antimension , chalice and discos (paten) for

252-797: A Gospel reading). If so, the Gospel is still read by the priest, but from the center of the Temple, facing east, after which he returns the Gospel Book to the Holy Table. Instead of venerating the Gospel Book, the faithful venerate the Icon of the Feast, and receive the celebrant's blessing. There will also be Gospel readings at other occasional services from the Euchologion . These are usually read by

336-550: 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

420-435: 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

504-407: 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

588-405: 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

672-462: 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

756-534: 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

840-538: 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

924-556: 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

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1008-426: 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

1092-609: Is determined according to the annual liturgical calendar . (If a feast falls on a Sunday, the reading for that feast will often be included after or in place of the Sunday reading.) The cycle of readings begins with Pascha (Easter) and the Pentecostarion (the period from Pascha to Pentecost ), continues with the Sundays after Pentecost, and concludes with Great Lent and Holy Week . The number of Sundays from one Pascha to

1176-633: 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

1260-638: Is performed following the homily or the recitation of the Creed . One stated intention for this placement is that only after listening to scripture that the congregation is able to seek forgiveness. The Sign of Peace immediately follows the Penitential Act, predicated on the Gospels calling for the need for reconciliation with one's neighbor before offering one's gift at the altar (i.e., the Liturgy of

1344-568: The Genealogy of Christ through the Nativity are read during the services for Christmas ). From the 12th Monday through the 17th Friday after Pentecost, the readings are from the Gospel of St. Mark , with readings from Matt. Ch. 25 on Saturday and Sunday of the 17th week. The 18th Monday after Pentecost begins the readings from Luke , ending on the 29th Sunday. During the remaining weeks, 30–32,

1428-529: The Gospels used during various religious services, including Mass or Divine Liturgy ( Eucharist ). In many Christian churches, all present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the Bible is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels (see lectionary ), is traditionally done by

1512-623: The Prokeimenon and Epistle . During the Alleluia, the deacon (or priest) will perform a brief censing , and the priest says the silent prayer before the Gospel: Shine forth within our hearts the incorruptible light of Thy knowledge, O Master, Lover of mankind, and open the eyes of our mind to the understanding of the preaching of Thy Gospel; instill in us also the fear of Thy blessed commandments, that, trampling down all lusts of

1596-956: The Twelve Passion Gospels . There will also be Gospel lessons at each of the Royal Hours on Great Friday, and at the Vesperal Liturgy on Holy Saturday . In the Greek practice, there is a reading of the Resurrectional Gospel at Midnight, during the procession of the Paschal Vigil. In the Slavic tradition there is no Gospel reading at the procession, but both traditions have a Gospel at the Paschal Divine Liturgy which concludes

1680-504: 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

1764-747: The "Zairean Rite", it was adopted formally in 1985. It was officially promulgated by the decree Zairensium Dioecesium on April 30, 1988, by the Congregation for Divine Worship and the Discipline of the Sacraments, the Missel romain pour les diocèses du Zaïre (Roman Missal for the Dioceses of Zaire). The missal containing the rubrics and text of the Zaire Use is entitled Congolese Missal for

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1848-699: 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

1932-447: 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

2016-486: The 1 December 2019 Mass authored by Sister Rita Mboshu Kongo would be released. Sister Rita had spoken at the conclusion of the 2019 Mass. Under pressure from Zairean President Mobutu Sese Seko to remove Western influences as part of broader cultural reforms , a 1975 synod of the Congolese Episcopal Conference chose not to celebrate various feasts venerating saints when they fall during

2100-536: 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

2184-647: 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

2268-586: 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

2352-672: The Eucharist ). In other forms of the Roman Rite, the sign occurs within the Communion rite. Additionally, priests offering the Mass in the Zaire Use are to dress in traditionally African priestly vestments . The Zaire Use was created with intention to better incorporate the congregation into the celebration of the Mass. To do this, responses were added, including one at the conclusion of the homily and Eucharistic prayer . Additionally,

2436-478: The Gospel Book is carried in front of the coffin, and there are several Gospel readings during the funeral. Gospel pericopes (passages) are assigned for every Sunday, weekday (except during Great Lent ), and feast day of the liturgical year . There is always at least one Gospel reading any time the Divine Liturgy is celebrated. There may be up to three Gospel readings at the same service. The reading

2520-533: The Greek practice, the deacon may read the Gospel from the Bishop's throne . Prior to the reading, the following exchange takes place: Deacon: Wisdom! Arise! Let us listen to the Holy Gospel! Priest: Peace be unto all. Choir: And to Thy spirit. Deacon: The Reading from the Holy Gospel according to _______. Choir: Glory to Thee, O Lord, glory to Thee! Priest: Let us attend! The deacon then reads

2604-718: The Lenten services have a different structure so as to allow this arrangement of readings without the Gospel; see Liturgy of the Presanctified Gifts ). On Saturdays and Sundays, a Gospel is read with a message applicable to what the theme of that Sunday is (e.g. St. Mary of Egypt , the Cross , Restoration of the Icons ). There are Gospel lessons appointed for Vespers , Matins and Presanctified Liturgy on Monday , Tuesday and Wednesday of Holy Week . Also, on these days

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2688-434: 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

2772-572: 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

2856-420: 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

2940-486: 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

3024-985: The Roman rite is preserved." It follows the 1956 Masses of the Savanes in Upper Volta and of the Piroguieres and the 1958 Missa Luba in Zaire. Following the 1970 authorization from the Congregation for the Divine Worship and the 1973 draft presentation of a new Order of the Mass from the Commission on Evangelization, the Episcopal Conference in Zaire approved its use experimentally. As

3108-542: 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

3192-615: 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

3276-570: The bishop), rather than the deacon. On Sundays he reads from one of the eleven Matins Gospels , each of which gives an account of the Resurrection of Christ. During the reading, the Gospel Book remains on the Holy Table and the Holy Doors are opened (the Holy Table represents the Tomb of Christ , and the open Holy Doors represent the stone rolled away from the entrance). In this way, both

3360-468: The celebrating priest or bishop: Bless, master, the bringer of the Good Tidings of the holy Apostle and Evangelist _______ (here he names the author of the Gospel he is about to read) . The priest (or bishop) blesses him saying: May God, through the intercessions of the holy glorious, all-praised Apostle and Evangelist _______, give speech with great power unto thee that bringest good tidings, unto

3444-541: The celebration of the Eucharist or, on certain feasts , a Cross or the Epitaphios . The Gospel is considered to be an icon of Christ, and is venerated by kissing, in the same manner as an icon. The reading of the Gospel is usually preceded by the chanting of a prokimenon or alleluia . The Gospel lesson is not simply read, but is chanted by one of the higher clergy ( deacon , priest , or bishop ). During

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3528-691: 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

3612-564: The congregation is explicitly welcomed to raise their hands for the Lord's Prayer , a practice variously allowed or prohibited by episcopal conferences utilizing the Ordinary Form. Due to awareness of culturally normative displays of respect and attentiveness in the Congo, the congregation sits for the reading of the Gospel . An announcer also calls the congregation to attention at points in

3696-460: The consecration of the Eucharist , rather than kneeling as is done in many regions using the Ordinary Form of the Roman Rite. There is also an "invocation of the Ancestors of upright heart" (" invocation ancêtres au cœur droit ") in addition to the invocation of the saints. The intention of the former is the veneration of only "ancestors" "who have lived in an exemplary way." The Penitential Act

3780-410: 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

3864-531: 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

3948-401: The dioceses of Zaire . On 1 December 2019, Pope Francis celebrated Mass for the first Sunday of Advent in Saint Peter's Basilica using this rite to mark the 25th anniversary of the establishment of the first chaplaincy for the Congolese Catholic community in Rome. A year later, on 1 December 2020, Vatican News released a video statement in which Pope Francis announced that a book regarding

4032-401: The flesh, we may pursue a spiritual way of life, being mindful of and doing all that is well-pleasing unto Thee. For Thou art the enlightenment of our souls and bodies, O Christ our God, and unto Thee do we send up glory, together with Thine unoriginate Father, and Thy Most-holy and good and life-creating Spirit, now and ever, and unto the ages of ages. Amen. The deacon will ask a blessing from

4116-415: The four gospels are read in their entirety at the Little Hours , stopping at John 13:32 . There is a Vesperal Divine Liturgy on Great Thursday , at which the Gospel lesson is a concatenation taken from all four Gospels. The remainder of the Gospel of John ( 13:33 ff.), together with readings from the other Gospels having to do with the Passion , is read at Matins of Great Friday at a service called

4200-497: The fulfillment of the Gospel of His beloved Son, our Lord Jesus Christ. The priest hands him the Gospel Book, and he brings it out to the ambo (in front of the Holy Doors ) and places it on an analogion , from which he will read the Gospel facing the Holy Table. If a priest reads the Gospel, he will face the people as he reads. During the reading Altar servers stand to either side holding lit processional candles. In some practices servers also hold hexapteryga (ceremonial fans). In

4284-532: 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

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4368-444: 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

4452-507: 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

4536-453: The liturgy. Dancing among the congregants is permitted. Second Vatican Council Nine decrees: 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

4620-400: The media. There was little interest in pursuing the discussion. On November 27, the council decided the schema should contain only essential principles, leaving detailed practical matters to be dealt with after the council. The schema was accepted in principle and returned to its commission to be abridged. Gospel (liturgy) The Gospel in Christian liturgy refers to a reading from

4704-408: 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

4788-508: 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

4872-482: The next varies from year to year; in some years, not all the passages for Sundays after Pentecost will be read, while in others, some weeks will have to be repeated. The entirety of the four Gospels is read in the course of the liturgical year, beginning with John 1:1–17 at the Paschal Vigil . The readings from John end on the Sunday of Pentecost, followed on Holy Spirit Monday (the day after Pentecost) by Matthew , starting in Chapter 4 (the previous chapters covering

4956-695: 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

5040-431: 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

5124-414: 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

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5208-416: 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

5292-428: 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

5376-401: 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

5460-411: The priest and normally follow the pattern of Matins. When a bishop or priest passes away and his body is prepared for burial , a Gospel Book is placed in the coffin with him. After the preparation of the body and before the funeral itself begins, it is traditional for the Gospels to be read continuously over him. The reading may be performed by a bishop, priest or deacon. During the funeral procession ,

5544-420: The priest and the congregation face east during the reading (east being the direction the sun rises, symbolizing the Resurrection). Afterward, the priest and deacon bring the Gospel into the center of the Temple , and the faithful venerate the Gospel Book and receive a blessing from the celebrant. On Weekdays, if there is a higher-ranking feast there will be a Gospel at Matins (normal weekday Matins does not have

5628-552: 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

5712-445: 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

5796-443: 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

5880-408: The reading of the Gospel, all stand, and at the conclusion of the Gospel, a blessing may be made with the Gospel Book. During the Little Entrance at Divine Liturgy (and sometimes at Vespers ), the Gospel is carried in procession from the Holy Table, through the nave of the church, and back into the sanctuary through the Royal Doors . The Gospel is read after the Alleluia which follows

5964-400: 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

6048-414: 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

6132-464: The selection from the Gospel, after which the priest blesses him: Priest: Peace be unto thee that bringest good tidings.! Choir: Glory to Thee, O Lord, glory to Thee! After the reading, the deacon returns the Gospel Book to the priest who places it in its place on the Holy Table. In the Sunday Matins service the Gospel is always read by the celebrant (the priest or, if he is present,

6216-429: 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

6300-431: 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

6384-875: The vigil. In the Roman Catholic Church and in the Anglican Communion , a passage from one of the gospels is placed between the Alleluia or Tract and the Credo in the Mass . In a High Mass , it is chanted in a special tone (the Tonus Evangelii ). Many Western churches follow a Lectionary cycle of readings, such as the Revised Common Lectionary , which uses a three-year cycle of readings. In Anglican Churches it

6468-517: The week, moving their celebration to the nearest Sunday. This choice was approved by the Holy See . Similar pressures from the Seko government inspired a revision of the practice of baptismal names , with some families selecting traditionally native African names for common use and baptismal names such as "Grâce à Dieu" and "Gloire à Dieu." Distinct from the Ordinary Form, the congregation stands during

6552-618: The weekday readings are from Mark, the weekend from Luke. The Lenten Triodion (the Orthodox service book containing texts for Great Lent and Holy Week ) assigns Gospel readings for Saturdays and Sundays, but not for weekdays. The Divine Liturgy is not celebrated on weekdays of Lent, due to the penitential nature of those days. Once Great Lent begins (during the service of Vespers on Forgiveness Sunday ), there are no Gospel readings on weekdays; instead, three Old Testament readings are appointed, one each from Genesis, Isaiah, and Proverbs (note:

6636-400: 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

6720-579: 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

6804-421: 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

6888-507: 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

6972-406: 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

7056-432: 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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