By Richard Lennan
Because of quite a few social and theological routine over the past few many years, the Roman Catholic Church unearths itself in a scenario that a few have defined as a kingdom of 'peril'. This booklet lines the emergence of that 'peril', develops a scientific ecclesiology that identifies either the project and assets of the Church within the present-day, and explores attainable responses to a few of the explicit demanding situations dealing with the modern Church. The publication develops an realizing of the Catholic culture with the intention to spotlight its strength for development.
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Additional resources for Risking the Church: The Challenges of Catholic Faith
60 That the Council was able to engage with the need for reform and renewal both within the church and in the church's relationship to its world attests to the impact of the creative theological work done in the 1940s and 1950s by a variety of Catholic thinkers, most of whom, as noted above, had been subject at the time to the forms of ecclesiastical punishment characteristic of the lingering anti-Modernist spirit. The theological renewal—referred to often as ressourcement, ‘re-sourcing’—had taken three distinct paths, paths that merged in the common search for a theological vision broader than neo-scholasticism.
The opposite view, held usually by those who found the former shape of life to be impoverished, regards Vatican II as the great moment of the Catholic church's second millennium, as the end of a defensive church and the birth of hope that there might be a creative interchange with the wider culture—those whose consciousness of the church developed in the decade after the Council often share this view. Yet another perspective, held especially by those who long for the advent of a church committed to a more radical presence in the world, will judge Vatican II to be a step along the way, a small, perhaps even pusillanimous, venture into the waters of authentic discipleship.
As a result of Vatican I's doctrine, Catholics could know that their faith was not irrational: God, who was the direct support for the teaching of the church, guaranteed it. The difﬁculty, however, was that the Council's formulations tended to remove the church from the possibility of dialogue with contemporary ideas, since it was the very notion of an authority not subject to reason that the Enlightenment rejected. Reinforcing the tendency to isolation was the 27 First Vatican Council, Dei ﬁlius (24 Apr.