SECOND VATICAN COUNCIL

Second Vatican Council (1962-65) 

The most significant event in the modern era of the Catholic Church

 

"Pope John XXIII called the Council very soon after he was elected. He saw that the Church needed to make the message of faith more relevant to people in the twentieth century. He called for an Aggiornamento, a freshening of thinking and practices that would better enable the Church to do God's work and serve the whole people of God on earth. The pope also hoped the Council would pave the way for Christian unity. He did not have a fully formulated plan. Consequently there were many different hopes and expectations. Also, therefore, there were many different forms of preparation between Pope John's announcement in 1959 and the actual start of the Council on 11 October 1962." [1]

"The Council was instrumental for renewal in the self-understanding of the Church, its inner life and its relationship to other Christian traditions, other religions and the world. Those participating in or who lived through the time of the Council felt a profound, exhilarating sense of renewal and virtually experienced a new Pentecost. Pope John XXIII set the tone when opening the Council:

'The Church should never depart from the sacred treasure of truth inherited from the Fathers. But at the same time she must ever look to the present, to the new conditions and the new forms of life introduced into the modern world.'

With the passage of time, there is a widespread feeling that the Vatican II legacy is being lost. Even to speak positively about the Council is to incur suspicion in some quarters. It would be well to recall the words of Pope Paul VI speaking soon after the close of the Council to establish its status:

'Whatever were our opinions about the Council's various doctrines before its conclusions were promulgated, today our adherence to the decisions of the Council must be whole hearted and without reserve; it must be willing and prepared to give them the service of our thought, action and conduct. The Council was something very new: not all were prepared to understand and accept it. But now the conciliar doctrine must be seen as belonging to the magisterium of the Church and, indeed, be attributed to the breath of the Holy Spirit.' (Paul VI to the Roman Curia, 23 April, 1966)

The Second Vatican Council took place in the 1960's it has lost none of its relevance nearly fifty years on and should still be center place in the consciousness of the Church." [2]

What Vatican II Changed

"Vatican II brought some major changes to the Roman church. Most obvious were changes in the mass, which had been said in Latin, with priest facing away from the congregation, often speaking quietly (even mumbling). It was impersonal at best, and for most, not understandable.

After the council, the feel of the mass changed drastically. It now was to be conducted in the language of the people, and participation was encouraged in new ways, with new possibilities granted for music and singing, and women allowed into upfront roles as readers, lectors, and Eucharistic ministers, as well as altar servers in some places (though some bishops and priests still discourage it). The sweeping reforms also included no longer forbidding Catholic attendance at Protestant services or reading from a Protestant Bible.

Another major course correction was Catholicism’s orientation on the Jewish people and non-Catholics. According to Catholic author Greg Tobin, this was one of the most important theological and global breakthroughs, in terms of what came out of Vatican II. The church radically changed its position on the teaching about Jews, and really opened up to dialogue with the Jewish community; and encouraged — and demanded — that Catholics not consider the Jews as “other” or enemy but in fact, as brothers and sisters under the same God. And it was a monumental shift in the position of the church, and in the teachings of the church. So it was a sea change, in terms of the Catholic Church.

Vatican II aimed to produce not only a very different experience of the mass, but also a repositioning of the church in relation to the modern world. But many have wondered, despite all the felt flashpoints of change, whether it hasn’t proved to be much more than rearranging deck chairs on the Titanic." [3]

SECOND VATICAN COUNCIL The 16 Documents        1. Sacrosanctum concilium, Constitution on the Sacred Liturgy, 1963.     English  Latin 2. Inter Mirifica, Decree On the Means of Social Communication, 1963.     English  Latin 3. Lumen Gentium, Dogmatic Constitution On the Church, 1964.     English  Latin 4. Orientalium Ecclesiarum, Decree On the Catholic Churches of the Eastern Rite,1964.     English  Latin 5. Unitatis Redintegratio, Decree on Ecumenism, 1964.     English  Latin 6. Christus Dominus, Decree Concerning the Pastoral Office of Bishops In the Church, 1965.  English  Latin 7. Perfectae Caritatis, Decree On Renewal of Religious Life, 1965.     English  Latin 8. Optatam Totius, Decree On Priestly Training, 1965.     English  Latin 9. Gravissimum Educationis, Declaration On Christian Education, 1965.     English  Latin 10. Nostra Aetate, Declaration On the Relation Of the Church to Non-Christian Religions, 1965.  English  Latin 11. Dei Verbum, Dogmatic Constitution On Divine Revelation, 1965.      English  Latin 12. Apostolicam Actuositatem, Decree On the Apostolate of the Laity, 1965.      English  Latin 13. Dignitatis Humanae, Declaration On Religious Freedom, 1965.      English  Latin 14. Ad Gentes, Decree On the Mission Activity of the Church, 1965.      English  Latin 15. Presbyterorum Ordinis, Decree On the Ministry and Life of Priests, 1965.      English  Latin 16. Gaudium et Spes, Pastoral Constitution On the Church In the Modern World,1965.      English  Latin  [1] Vatican II - Voice of The Church. (n.d.). Retrieved from Vatican II - Voice of The Church : http://www.vatican2voice.org/ [2] The Need for Vatican II. (n.d.). Retrieved from Vatican II - Voice of The Church: http://www.vatican2voice.org/2need/need.htm [3] Mathis, D. (2012). What Happened at Vatican II. Retrieved from Desiring God: http://www.desiringgod.org/articles/what-happened-at-vatican-ii-and-how-to-pray-50-years-later

The Book of Common Prayer

The Book of Common Prayer

 

 

 

 

"The full title of the Book of Common Prayer is "The Book of Common Prayer and Administration of the Sacraments and other Rites and Ceremonies of the Church." As it sounds, the BCP includes the common liturgies for all the various rites and practices of the church, including the Morning and Evening Offices, the Eucharist, Ministration to the Sick, Reconciliation of a Penitent, and many others." [1]

King Henry VIII

"Although a formal break with the Papacy came about during the time of Henry VIII, the Church of England continued to use liturgies in Latin throughout his reign, just as it always had. However, once Henry died and the young Edward VI attained the throne in 1547, the stage was set for some very significant changes in the religious life of the country. And so a consultation of bishops met and produced the first Book of Common Prayer. It is generally assumed that this book is largely the work of Archbishop Thomas Cranmer, but, as no records of the development of the prayer book exist, this cannot be definitively determined."  [2]

 

"The Book of Common Prayer is the foundational prayer book of the Church of England. It was one of the instruments of the Protestant Reformation in England, and was also adapted and revised for use in other churches in the Anglican Communion. It replaced the various Latin rites that had been used in different parts of the country with a single compact volume in English. First produced in 1549, it was drastically revised in 1552 and more subtly changed in 1559 and 1662. A modern liturgical text bearing the BCP name is widely used in the Episcopal Church of America as well as some Methodist churches." [1]

 

Archbishop Thomas Cranmer

"The Book of Common Prayer (BCP) has had an illustrious and checkered career since Archbishop Thomas Cranmer first introduced it to the Church of England back in 1549, almost five hundred years ago. If you've ever pledged to be faithful to someone "till death do us part," mourned to the words "earth to earth, ashes to ashes, dust to dust," or hoped for "peace in our time," you've been shaped by Cranmer's cadences, perhaps without knowing it. Alan Jacobs, Distinguished Professor of the Humanities at Baylor University and former professor of English at Wheaton College, has given us a lively recounting of the old Anglican prayer book's history in this new "biography," part of Princeton University Press's Lives of Great Religious Books series. Jordan Hylden, a doctoral candidate in theology and ethics at Duke University Divinity School, corresponded with Jacobs about the BCP's global reach and its mixed reception by evangelicals." [3]

 

 

 



 

 

[1] bookofcommonprayer.net. (2015). Welcome to the online BCP. Retrieved from Book of Common Prayer: http://www.bookofcommonprayer.net/

[2] Wohlers, C. (n.d.). The Book of Common Prayer - 1549. Retrieved from The Book of Common Prayer: http://justus.anglican.org/resources/bcp/1549/BCP_1549.htm

 [3] Jacobs, A. (2014, April 7). The Book of Common Prayer Is Still a Big Deal. Retrieved from Christianity Today: http://www.christianitytoday.com/ct/2014/march-web-only/book-of-common-prayer-is-still-big-deal.html



Thomas à Kempis, The Imitation of Christ

 

 

Holy Father, you have nourished and strengthened your Church by the inspired writings of your servant Thomas à Kempis: Grant that we may learn from him to know what is necessary to be known, to love what is to be loved, to praise what highly pleases you, and always to seek to know and follow your will; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. [1]

 

About Thomas à Kempis 

 

Thomas à Kempis was born at Kempen in the Diocese of Cologne, in 1379 or 1380; died 25 July, 1471.  His parents, John and Gertrude Haemerken, were of the artisan class.  The book was first issued anonymously (1418) and was soon accorded a wide welcome, copied by different scribes, and attributed to various spiritual writers, among others St. Bernard, St. Bonaventure, Henry de Kalkar, Innocent III, Jean Charlier de Gerson, and John à Kempis. In 1441 Thomas completed and signed his name to a codex still extant (Royal Library, Brussels, 5855-61), containing the four books of the "Imitation" and nine minor treatises. [2]

Mysticism

 

“Mysticism, according to its etymology, implies a relation to mystery. In philosophy, Mysticism is either a religious tendency and desire of the human soul towards an intimate union with the Divinity, or a system growing out of such a tendency and desire. As a philosophical system, Mysticism considers as the end of philosophy the direct union of the human soul with the Divinity through contemplation and love, and attempts to determine the processes and the means of realizing this end. This contemplation, according to Mysticism, is not based on a merely analogical knowledge of the Infinite, but as a direct and immediate intuition of the Infinite. According to its tendency, it may be either speculative or practical, as it limits itself to mere knowledge or traces duties for action and life; contemplative or affective, according as it emphasizes the part of intelligence or the part of the will; orthodox or heterodox, according as it agrees with or opposes the Catholic teaching. We shall give a brief historical sketch of Mysticism and its influence on philosophy, and present a criticism of it.” [3]

The Book

 

“For five hundred years, this gentle book, filled with the spirit of the love of God, has brought understanding and comfort to millions of readers in over fifty languages, and provided them with a source of heart-felt personal prayer. These meditations on the life and teachings of Jesus, written in times even more troubled and dangerous than our own, have become second only to the Bible as a guide and inspiration.”  [4]

The Imitation of Christ Quotes: [5]

·         “Be not angry that you cannot make others as you wish them to be, since you cannot make yourself as you wish to be.”
·         “Wherever you go, there you are.”
·         “All men desire peace, but very few desire those things that make for peace.”
·         “Jesus has now many lovers of the heavenly kingdom but few bearers of His cross.”
·         “The Lord bestows his blessings there, where he finds the vessels empty.”
·         “It is good for us to have trials and troubles at times, for they often remind us that we are on probation and ought not to hope in any worldly thing. It is good for us sometimes to suffer contradiction, to be misjudged by men even though we do well and mean well. These things help us to be humble and shield us from vainglory. When to all outward appearances men give us no credit, when they do not think well of us, then we are more inclined to seek God Who sees our hearts. Therefore, a man ought to root himself so firmly in God that he will not need the consolations of men.”
·         “Let temporal things be in the use, eternal things in the desire.”

 

[1] Thomas, J. (2014, July 24). Morning Prayer 7.24.14, Thomas à Kempis, Priest, 1471. Retrieved from Daily Office: http://dailyoffice.org/2014/07/24/morning-prayer-7-24-14-thomas-a-kempis-priest-1471/

 [2] Knight, K. (2012). Catholic Encyclopedia - Mysticism. Retrieved from New Avent: http://www.newadvent.org/cathen/10663b.htm

[3] Knight, K. (2012). Catholic Encyclopedia - Thomas à Kempis. Retrieved from New Advent: http://www.newadvent.org/cathen/14661a.htm

[4] Plantinga, H. (2015). Imitation of Christ. Retrieved from Christian Classic Ethereal Library: http://www.ccel.org/ccel/kempis/imitation.html

 

[5] Kempis, T. à. (n.d.). The Imitation of Christ. (A. C. Bolton, Trans.) Dover Publications.

"Little Vatican"

 

“Little Vatican”

(The Roman Catacombs)

 

"The Martyrs in the Catacombs" by Jules Eugène Lenepveu (1819 -1898)

The Catacombs of Rome are ancient Christian burial tunnels containing 3rd-century frescoes & the crypts of martyrs & popes.

 

 

"In ancient Roman times, no one was allowed to be buried within the walls of the city. While pagan Romans were into cremation, Christians preferred to be buried (so they could be resurrected when the time came). But land was expensive, and most Christians were poor. A few wealthy, landowning Christians allowed their land to be used as burial places.

The 40 or so known catacombs are scattered outside the ancient walls of Rome. From the first through the fifth centuries, Christians dug an estimated 375 miles of tomb-lined tunnels, with networks of galleries as many as five layers deep.

When Emperor Constantine legalized Christianity in A.D. 313, Christians began making pilgrimages to their burial places in the catacombs.

In the 800s, when barbarian invaders started ransacking the tombs, Christians moved the relics of saints and martyrs to the safety of churches in the city center. For a thousand years, the catacombs were forgotten. In early modern times, they were excavated and became part of the Romantic Age's Grand Tour of Europe." [1]

 

 "The underground tunnels, while empty of bones, are rich in early Christian symbolism, which functioned as a secret language. The dove represented the soul. You'll see it quenching its thirst (worshipping), with an olive branch (at rest), or happily perched (in paradise). Peacocks, known for their purportedly "incorruptible flesh," embodied immortality. The shepherd with a lamb on his shoulders was the "good shepherd," the first portrayal of Christ as a kindly leader of his flock. The fish was used because the first letters of these words — "Jesus Christ, Son of God, Savior" — spelled "fish" in Greek. And the anchor is a cross in disguise. A second-century bishop had written on his tomb, "All who understand these things, pray for me." You'll see pictures of people praying with their hands raised up — the custom at the time." [1]

 

 



"The catacombs of St. Callixtus are among the greatest and most important of Rome. They originated about the middle of the second century and are part of a cemeterial complex. In it were buried tens of martyrs, 16 popes and very many Christians.

They are named after the deacon Callixtus who, at the beginning of the third century, was appointed by pope Zephyrinus as the administrator of the cemetery and so the catacombs of St. Callixtus became the official cemetery of the Church of Rome.   In the open area are two small basilicas with three apses, known as the "Trichorae". In the Eastern one were perhaps laid to rest pope Zephyrinus and the young martyr of the Eucharist, St. Tarcisius.  The underground cemetery includes several areas. The Crypts of Lucina and the area of the Popes and of St. Cecilia are the most ancient areas." [2]

 

 

 

-The Legend of the Holy Grail-

"The aura of mystery surrounding the catacombs has fed legends for centuries. Recently, Alfredo Barbagallo, an amateur archaeologist, claimed that the Holy Grail could be hidden in Rome, in the catacomb underneath the Basilica of San Lorenzo Fuori le Mura, near the tomb of St. Lawrence, a deacon martyred in A.D. 258.

According to a legend, Pope Sixtus II entrusted the Holy Grail to Lawrence to save it from the persecution of Emperor Valerian. The deacon put the chalice in a safe place—and perhaps even sent it to Spain—before being killed. Barbagallo thinks the Grail never left Rome and is currently buried in a tunnel under the basilica dedicated to St. Lawrence.

Vatican authorities denied permission to open the catacomb and look for the chalice. "There isn't any solid evidence behind Barbagallo's claims," says Vincenzo Fiocchi Nicolai, rector of the Pontifical Institute of Christian Archaeology.

Adriano Morabito agrees. 'We don't expect any great discovery from Roman catacombs. Early Christians didn't use to bury objects with the dead. As for now we only found inscriptions and human remains." [3]



[1] Openshaw, R. S. (2015). Rome's Catacombs. Retrieved from Rick Steven's Europe: https://www.ricksteves.com/watch-read-listen/read/articles/romes-catacombs

[2] Istituto Salesiano San Callisto - Rome. (n.d.). The Catacombs of St. Callixtus. Retrieved from The Christain Catacombs of Rome: http://www.catacombe.roma.it/en/index.php

[3] National Geographic Society. (2015). What's Inside Rome's Ancient Catacombs? Retrieved from National Geographic: http://science.nationalgeographic.com/science/archaeology/rome-catacombs/

Antonia Fraser's: Mary Queen of Scots

Antonia Fraser was born August 27, 1932 in London, England.  Since 1969 Antonia Fraser has written nine acclaimed historical works which have been international best-sellers.  She began with Mary Queen of Scots (1969) and followed it with Crowell: Our Chief of Men (1973) and Charles II (1979).  Three books featuring women’s history came next: The Weaker Vessel: Woman's Lot in the Seventeenth Century (1984); The Warrior Queens (1988) and The Six Wives of Henry VIII (1992).  A study in religious extremism, The Gunpowder Plot: Terror in Faith (1996) was followed by two books set at the court of Versailles: Marie Antoinette: The Journey (2001) and Love and Louis XIV: The Women in the Life of The Sun King (2006). 

Among the many awards she has received are the Wolfson Award for History; the James Tait Black Prize for Biography; the Crimewriters’ Non-Fiction Gold Dagger; the Franco-British Society Literary Award, and the Norton Medlicott Medallion of the Historical Association.  She was made DBE in 2011 for her services to literature. [1]

 

Family Tree

 

 

Mary’s parents, James V of Scotland & Mary of Guise 

Mary, Queen of Scots, also known as Mary Stuart or Mary I of Scotland, was born on December 8, 1542 at Linlithgow Palace in West Lothian, Scotland to King James V of Scotland and Mary Guise.  She reigned as Queen of Scotland from December 14, 1542 to July 24, 1567 and Queen consort of France from July 10, 1559 to December 5, 1560.  Six days after her birth Mary’s father died making the baby the new queen of Scotland and her mother queen regent.    

 

Mary as a child

 

In 1543, Mary became betrothed to Henry VIII's son, Prince Edward of England.  Being that England had left the Catholic Church and Scotland was a Catholic country, the promise of Mary to Edward was annulled.  Mary Guise was from France, and the Scots wanted an alliance with France, so Mary was betrothed to the 4-year-old French heir, Frances Dauphin.  In 1548, at the age of five, Mary was sent to France, where she grew up in the French court.

Mary and her first husband, Francis II of France

 

In 1558, she married Francis, the eldest son of French King Henry II and Catherine de Medicis.  In 1559, Mary's husband was crowned Francis II, making Mary his queen consort. Unfortunately, Francis died from an ear infection the following year, leaving Mary a widow.  They had no children, leaving no heirs, and leaving no reason for Mary to stay in France.  Mary did not want to return to Scotland.  France was her home.  She could only procrastinate her departure until 1561.  Scotland was very different in 1561, her official religion had changed from Catholicism to Protestantism.  Mary was an outsider but was determined to rule with religious tolerance.

 

 

Mary and her second husband, Henry Stuart Lord Durnley

Mary and Henry Stewart, earl of Darnley married in 1565.  He was her cousin, 2^nd in line to the English thrown (only after Mary), and a Catholic.  This marriage named him Henry King of Scots (not King consort) and heir to the throne if Mary was to die.  This union made many angry.  The Scottish Protestant ministry, for whom John Knox was the spokesman, were furious that Mary chose a Catholic husband instead of a Protestant making any heirs to the throne Catholic.  Mary’s illegitimate half-brother, James Stewart, earl of Moray wanted power and Mary went against his advice not to marry Henry.  The Hamilton’s were in line to the thrown and a new marriage meant possible heirs.  Lastly Elizabeth I of England now found the next two in line for her throne wed.  She felt this threatened her reign.  They now all started to turn against her (all but Elizabeth who had been infuriated with her prior [see below]). 
Mary’s marriage was not a happy one.  Henry was mean, arrogant, indulgent, and a drunk.  He was proven to be a part of the murder of Mary’s secretary.  Shortly after the murder on June 19, 1566 Mary gave birth to her and Henry’s son James, heir to the English and Scottish thrones.

Henry was murdered on February 9/10, 1567.  The initiator of that murder would become Mary’s third husband a few months later.

 





Mary and her third husband, James Hepburn of Bothwell

On May 15, 1567, Mary married James Hepburn Earl of Bothwell.  This is said to be the first step on the “road to Fotheringhay.”  (Fotheringhay Castle being the place of her execution.)  After having Mary’s second husband killed James forced Mary into marriage so that he could gain power over Scotland.  Scottish nobility rose against the couple and resulted in James being sent into exile, while Mary was imprisoned in Lochleven Castle.  In 1568, Mary escaped and raised an army, but was quickly beaten. Mary then fled to England, to seek safety from Elizabeth.  Elizabeth imprisoned Mary and held her captive for 18 years.

Mary and her son, James VI of Scotland & I of England

Mary’s son, James VI of Scotland and I of England was born June 19, 1566, and died March 27, 1625.  He reigned as king of Scotland from 1567 to 1625 and first Stuart king of England from 1603 to 1625.  He named himself “king of Great Britain.”  After her third marriage, to James Hepburn, Earl of Bothwell, Mary was defeated by rebel Scottish lords and renounced the throne leaving her one year old son to become king of Scotland on July 24, 1567.  Mary left the kingdom on May 16, 1568, and never saw her son or Scotland again.

 

 

Mary and Elizabeth I of England

In November 1558 Elizabeth Tudor, became Queen Elizabeth I of England. However, many Roman Catholics considered Elizabeth's rule to be illegitimate, as they did not recognize the validity of Henry VIII's marriage to Anne Boleyn, Elizabeth's mother.  Her illegitimacy made Mary England’s queen in their eyes. 

After Mary's imprisonment, she became the focus of Catholic conspiracies to assassinate Elizabeth so that Mary could take the throne. Mary corresponded with one of these men.  When letters were discovered in 1586, Mary was brought to trial and found guilty of treason.

Mary was executed in Fotheringhay Castle, by beheading, on February 7, 1587. She was 44 years old. Elizabeth had Mary buried in Peterborough Cathedral.  James moved his mother's body to Westminster Abbey in 1612. 

Mary’s Death Mask

"As a sinner I am truly conscious of having often offended my Creator and I beg him to forgive me, but as a Queen and Sovereign, I am aware of no fault or offence for which I have to render account to anyone here below." Mary, queen of Scots to her jailer, Sir Amyas Paulet; October 1586.

 

The world is still fascinated and in love with Mary Queen of Scots.  There has been countless books, movies, TV series, and documentaries made about her.  Below are a few more recent media sources about her.

Reign - a newer television series on CW.  Though this series in based in historical fact the creators do take creative liberties. 

Mary Queen of Scots - Movie made in in 2013.

 

 

 



[1] The Orion Publishing Group Ltd. (n.d.). Antonia Fraser; Author. Retrieved from Antonia Fraser: http://www.antoniafraser.com/