DOCSLIB.ORG

Il Cammino Neocatecumenale. Genesi Di Una Realtà Ecclesiale Attraverso Lo Studio Delle Fonti

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Il Cammino Neocatecumenale. Genesi Di Una Realtà Ecclesiale Attraverso Lo Studio Delle Fonti Dottorato di ricerca in Studi umanistici. Tradizione e contemporaneità Ciclo XXIX S.S.D. MSTO/07 Il Cammino Neocatecumenale. Genesi di una realtà ecclesiale attraverso lo studio delle fonti Coordinatrice: Prof.ssa Cinzia Bearzot Tutor: Prof. Gian Luca Potestà Tesi di dottorato di: Francesca Campigli (matricola 4211978) Anno Accademico 2015/2016 A Rocco «Ogni osservazione ha bisogno di liberarsi dai codici familiari che porta con sé, ha bisogno di andare alla deriva in mezzo a tutto ciò che non capisce, per poter arrivare ad una foce, dove dovrà sentirsi smarrita». GIANNI CELATI, Romanzi, cronache e racconti, Mondadori 2016. Sommario Introduzione ........................................................................................................................... I Status quaestionis e fonti della ricerca ......................................................................... VI Abbreviazioni ................................................................................................................ X Il Cammino Neocatecumenale nella Chiesa di Roma........................................................ 1 1.1 Il CNC e l’Istituzione: caratteristiche e limiti di un dialogo complesso ...................... 5 1.1.1 Un movimento? ..................................................................................................... 5 1.1.2 Associazioni, movimenti, gruppi: questioni terminologiche ............................... 12 1.1.3 I movimenti nella Chiesa ..................................................................................... 17 1.1.4 Giovanni Paolo II, i movimenti e il CNC ............................................................ 24 1.2 Il neocatecumenato nello Statuto e nel Direttorio Catechetico .................................. 27 1.2.1 L’itinerario neocatecumenale .............................................................................. 38 1.2.2 Nella parrocchia, ma non della parrocchia .......................................................... 45 1.3 La liturgia ................................................................................................................... 49 1.3.1 La liturgia neocatecumenale tra restaurazione e riforma ..................................... 50 1.3.2 Gli interventi curiali: la Notifica del 1988........................................................... 57 1.3.3 La lettera del card. Arinze: «senza omettere né aggiungere nulla» ..................... 62 1.3.4 Il decreto sulla liturgia e l’udienza del 20 gennaio 2012 ..................................... 68 1.4 I seminari Redemptoris Mater .................................................................................... 71 1.4.1 Movimenti ecclesiali e seminari: brevi cenni storici ........................................... 74 1.4.2 Nascita e organizzazione dei RM ........................................................................ 79 1.4.3 Il caso giapponese ................................................................................................ 88 Sulle origini del Cammino Neocatecumenale (1964-1972) .............................................. 93 2.1 Gli inizi ....................................................................................................................... 96 2.1.1 Francisco Argüello e Carmen Hernández ............................................................ 96 2.1.2 Gli anni Sessanta: il mondo nella Chiesa, la Chiesa nel mondo........................ 100 2.2 Il Fondo don Casimiro Morcillo: l’arcivescovo e il CNC ........................................ 104 2.2.1 Da Madrid a Roma: il CNC e l’Italia ................................................................ 105 2.2.2 L’intervento di don Dino Torreggiani ............................................................... 108 2.2.3 Da Roma all’Italia: il CNC nelle diocesi di Firenze e Venezia ......................... 113 2.3 «Uomo magro ma solido in doctrina et in virtute»: mons. Morcillo tra Concilio e post-concilio ................................................................................................................... 121 2.3.1 L’impegno al Concilio ....................................................................................... 121 2.3.2 Morcillo e Alfrink: il CNC e il Nuovo Catechismo Olandese .......................... 125 Itinerari teologici .............................................................................................................. 136 3.1 Lineamenti teologici del CNC: una teologia applicata alla vita ............................... 138 3.1.1 Ermeneutica della Parola celebrata.................................................................... 141 3.1.2 Questioni ecclesiologiche e critiche poste da un’ermeneutica .......................... 147 3.2 La ripresa di Bonhoeffer nel messaggio neocatecumenale ...................................... 151 3.2.1 Vita comune ....................................................................................................... 152 3.2.2 Sequela............................................................................................................... 157 3.2.3 Bonhoeffer nel CNC passando per la contestazione ......................................... 162 3.3 Le opere di Argüello ................................................................................................. 164 3.3.1 L’Evangelio de los miserables ........................................................................... 165 3.3.2 Il Kerigma. Nelle baracche con i poveri ............................................................ 168 3.3.3 Annotazioni (1988-2014) .................................................................................. 170 Bibliografia ........................................................................................................................ 172 Fonti ................................................................................................................................ 195 Sitografia ........................................................................................................................... 200 Documenti pontifici e conciliari ..................................................................................... 202 Documenti curiali ........................................................................................................... 206 Appendice .......................................................................................................................... 208 Introduzione La storia dell’affermazione del Cammino neocatecumenale nella Chiesa del post-concilio è una storia recente, dai riscontri marcatamente attuali, dunque, per certi versi, nel suo complesso ancora difficile da decifrare. È inoltre una storia circoscritta rispetto al panorama ecclesiale nel quale si colloca e con dinamiche fortemente autoreferenziali. A prima vista sembrerebbe dunque trattarsi di una storia di per sé di poco interesse qualora privata di quegli elementi cronachistici che sembrano costituire il solo richiamo delle attenzioni degli osservatori esterni. Di fatto è stata in tal modo considerata per decenni: come la storia di una realtà come tante, di un movimento nella sua specificità, uguale ad altri, con poco o niente da aggiungere alle grandi controversie storiografiche. Neppure i riconoscimenti ufficiali sopraggiunti negli ultimi anni – tra tutti, l’approvazione dello Statuto nel 2008 e del Direttorio catechetico nel 2010 – sono stati sufficienti a destare l’interesse degli studiosi nei confronti del Cammino neocatecumenale come elemento specifico di studio, relegando piuttosto la trattazione a studi dedicati al fenomeno del movimentismo ecclesiale nel suo complesso. Eppure i tempi sembrano oggi maturi per avviare considerazioni specificamente dedicate al neocatecumenato inteso non tanto nella sua accezione di fenomeno sociale teso alla massificazione dei fedeli sotto la propria struttura, bensì come esito di un particolare contesto storico-ecclesiale: il post-concilio. Il tentativo che ha guidato questo studio è stato dunque quello di un ribaltamento della prospettiva che rendesse il Cammino da soggetto promotore di una particolare ecclesiologia, a oggetto egli stesso di dinamiche storiche più generali. Con la consapevolezza di non avere a che fare con le «gesta dei re»1 ho dunque intrapreso lo studio di questa realtà ecclesiale con lo sguardo puntato più all’ambito generale della Chiesa del post-concilio che al movimento ed è stato proprio nella specificità delle circostanze che segnarono il cattolicesimo europeo tra la fine degli anni Sessanta e l’inizio dei Settanta che si sono manifestati i presupposti all’origine del neocatecumenato. Essi riguardavano non tanto gli aspetti generali individuati da Massimo Faggioli2, pur certamente validi per il 1 C. GINZBURG, Il formaggio e i vermi. Il cosmo di un mugnaio del ‘500, Einaudi 1999, p. XI. 2 In particolare Faggioli rileva come determinanti nel processo di affermazione del movimentismo ecclesiale: l’evoluzione tra gli anni Venti e Quaranta dell’ecclesiologia cattolica nel senso di una riscoperta dell’idea di Chiesa come comunità fraterna di tutti i battezzati di cui l’enciclica Mystici Corporis divenne l’emblema; la crescente diversificazione dell’Azione Cattolica già nel periodo precedente all’avvio del Concilio Vaticano II; I neocatecumenato come per altri movimenti ecclesiali, quanto alcune specifiche vicende che ebbero luogo in quegli stessi anni, talune di respiro internazionale, talaltre di respiro locale, che si dimostrarono determinanti
Load more

Recommended publications
  • A Pope of Their Own
    Magnus Lundberg A Pope of their Own El Palmar de Troya and the Palmarian Church UPPSALA STUDIES IN CHURCH HISTORY 1 About the series Uppsala Studies in Church History is a series that is published in the Department of Theology, Uppsala University. The series includes works in both English and Swedish. The volumes are available open-access and only published in digital form. For a list of available titles, see end of the book. About the author Magnus Lundberg is Professor of Church and Mission Studies and Acting Professor of Church History at Uppsala University. He specializes in early modern and modern church and mission history with focus on colonial Latin America. Among his monographs are Mission and Ecstasy: Contemplative Women and Salvation in Colonial Spanish America and the Philippines (2015) and Church Life between the Metropolitan and the Local: Parishes, Parishioners and Parish Priests in Seventeenth-Century Mexico (2011). Personal web site: www.magnuslundberg.net Uppsala Studies in Church History 1 Magnus Lundberg A Pope of their Own El Palmar de Troya and the Palmarian Church Lundberg, Magnus. A Pope of Their Own: Palmar de Troya and the Palmarian Church. Uppsala Studies in Church History 1.Uppsala: Uppsala University, Department of Theology, 2017. ISBN 978-91-984129-0-1 Editor’s address: Uppsala University, Department of Theology, Church History, Box 511, SE-751 20 UPPSALA, Sweden. E-mail: [email protected]. Contents Preface 1 1. Introduction 11 The Religio-Political Context 12 Early Apparitions at El Palmar de Troya 15 Clemente Domínguez and Manuel Alonso 19 2.
    [Show full text]
  • The Vietnam War, the Church, the Christian Democratic Party and the Italian Left Catholics
    social sciences $€ £ ¥ Article The Vietnam War, the Church, the Christian Democratic Party and the Italian Left Catholics Daniela Saresella Department of Historical Studies, University of Milan, 20122 Milan, Italy; [email protected] Received: 6 March 2018; Accepted: 28 March 2018; Published: 3 April 2018 Abstract: Over the years of the Cold War, the conflict in Vietnam assumed the significance of a clash between two civilizations, the West and communism. Italian Catholics thus found themselves not only invoking the end of the conflict, but also expressing their evaluations on the choices made in international politics by the two superpowers. The positions assumed by the ecclesiastic Institution, the Christian Democrats and the Catholic world in Italy towards the war in Indochina were not identical: in fact, if—with a few exceptions—the ecclesiastic hierarchy was distinguished by its extreme caution, in the Catholic party different positions became manifest. It was mainly in Catholic associations, and in general amongst believers closer to the experience of the Vatican Council, that a radical sense of aversion to U.S. foreign policy developed. Keywords: Vietnam War; Italian Catholics; Cold War; Italian Church; Christian Democratic Party 1. The Italian Church The sixties saw a period of profound change, not only in the West but in other continents, too: the civil rights movement in the United States, the battles against oppressive regimes in Latin America, the cultural revolution in China, the upheavals in Eastern European countries and the leading role played by young people all enlivened the decade. The Catholic Church was also marked by radical innovations with the pontificate of John XXIII and from 1962 with the start of the Second Vatican Council.
    [Show full text]
  • Anno 1, Numero 1, Febbraio 2011
    Quaderni del Csal - 4 6. The lived religion of Rome’s Roman Catholics Monica Simeoni* Abstracts The Author reflects on a segment of the complex and multifaceted experience of Ital- ian Catholicism provided by the analysis of the life stories of 29 Roman Catholics from Rome, gathered during the year 2016. Socialisation appears to be the fundamen- tal mode of transmission of religious values, together with a personalization and re- elaboration of religious beliefs. Keywords: Catholicism, Rome, culture, socialisation, family La Autora reflexiona sobre un fragmento del complejo y multifacético catolicismo italiano a partir del análisis de 29 historias de vida de católicos romanos recogidas durante el 2016. La socialización aparece como el modo fundamental de transmisión de los valores religiosos, junto a una interiorización y reelaboración personal de las creencias religiosas. Palabras clave: catolicismo, Roma, cultura, socialización, familia L'Autrice riflette su un frammento del complesso e poliedrico mondo del cattolicesi- mo italiano a partire dall’analisi di 29 interviste a cattolici romani, raccolte nel 2016. La socializzazione si conferma modalità fondamentale nella trasmissione dei valori religiosi accanto, però, ad una interiorizzazione e rielaborazione personale del credo religioso. Parole chiave: cattolicesimo, Roma, cultura, socializzazione, famiglia Introduction Many sociological studies of religion have been conducted, par- ticularly in recent years, focusing on religious pluralism, modernity, the concept of lifestyles, models of action and relations characterising the ways of life of social groups and actors. The analyses carried out, in- cluding research and in-depth investigations of the Italian reality, pro- * Università del Sannio, Benevento (Italy); e-mail: [email protected].
    [Show full text]
  • Cloister Chronicle
    IJOISTER+ CnROlliCiill ST. JOSEPH'S PROVINCE The Fathers and Brothers of the Province extend their sympathy CoNDOLENCES and prayers to the Very Rev. C. A. Musselman, O.P., on the death of his father; to the Rev. J. V. Dailey, O.P., on the death of his mother and brother; to the Rev. C. M. Mulvey, O.P., and to the Rev . A. A. Sibila, O.P., on the death of their brothers and to the Rev. A. B. Dionne, O.P., on the death of his sister. The Fathers and Brothers of the Province extend their congratula- SILVER tions to the Rev . E. A. Brady, O.P., the Rev. R. F. Vollmer, O.P., ANNIVERSARY the Rev. A. P. Bachand, O.P., the Most Rev. P. A. Skehan, O.P., the Rev. R. H . Dewdney, O.P., the Rev. V. C. Dore, O.P., the Rev. J. J. Bauer, O.P., the Rev. J. H. Hartnett, O.P., the Rev. F. L. Kelly, O.P., the Rev. C. C. Rooney, O.P., and the Very Rev. W . D. Marrin, O.P., who celebrate the twenty-fifth anniversary of their ordination to the Holy Priesthood on June 21. On June 4, in St. Dominic's Church, Washington, D . C., the Most ORDINATIONS Rev. John M. McNamara, D.D., Auxiliary Bishop of Washington, ordained the following students to the Holy Priesthood: the Rev­ erend Fathers Augustine Wallace, Vincent Reilly, Mark Joseph Davis, Gregory Fay, Hyacinth Kopfman, Kevin Carr, Patrick Reid, Leo Patten, Paul Haas, Robert Gan­ non, Fabian Cunningham and Peter Gerhard.
    [Show full text]
  • Roman Catholic Church in Ireland 1990-2010
    The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty Doctor of Philosophy 2011 MATER DEI INSTITUTE OF EDUCATION A College of Dublin City University The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty M.A. (Spirituality) Moderator: Dr Brendan Leahy, DD Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy August 2011 DECLARATION I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Ph.D. is entirely my own work and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. ID No: 53155831 Date: ' M l 2 - 0 1 DEDICATION To my parents Betty and Donal Doherty. The very first tellers of the Easter Story to me, and always the most faithful tellers of that Story. ACKNOWLEDGEMENTS A special thanks to all in the Diocese of Rockville Centre in New York who gave generously of their time and experience to facilitate this research: to Msgr Bob Brennan (Vicar General), Sr Mary Alice Piil (Director of Faith Formation), Marguerite Goglia (Associate Director, Children and Youth Formation), Lee Hlavecek, Carol Tannehill, Fr Jim Mannion, Msgr Bill Hanson. Also, to Fr Neil Carlin of the Columba Community in Donegal and Derry, a prophet of the contemporary Irish Church.
    [Show full text]
  • SALESIAN PONTIFICAL UNIVERSITY Faculty of Theology Department of Youth Pastoral and Catechetics
    SALESIAN PONTIFICAL UNIVERSITY Faculty of Theology Department of Youth Pastoral and Catechetics CATECHISTS’ UNION OF JESUS CRUCIFIED AND OF MARY IMMACULATE Towards a Renewal of Identity and Formation Program from the Perspective of Apostolate Doctoral Dissertation of Ruta HABTE ABRHA Moderator: Prof. Francis-Vincent ANTHONY Rome, 2010-2011 ACKNOWLEDGEMENTS I want to take this opportunity to express my immense gratitude to God who has sustained, inspired and strengthened me in the entire journey of this study. I have strongly felt his presence and providence. I also want to express my gratitude, appreciation and esteem for all those who have worked and collaborated with me in the realization of this study. My deepest gratitude goes to the first moderator of this study, Prof. Francis-Vincent Anthony, SDB, Director of the Institute of Pastoral Theology in UPS, for having orientated the entire work with great patience and seriousness offering competent suggestions and guidelines and broadening my general understanding. I want to thank him for his essential indications in delineating the methodology of the study, for having indicated and offered necessary sources, for his generosity and readiness in dedicating so much time. If this study has obtained any methodological structure or has any useful contribution the merit goes to him. I esteem him greatly and feel so much pride for having him as my principal guide. Again my most sincere gratitude goes to the second moderator of the study, Prof. Ubaldo Montisci, SDB, former Director of the Catechetical Institute in UPS, for his most acute and attentive observations that enlightened my mind and for having encouraged me to enrich the research by offering concrete suggestions.
    [Show full text]
  • Modern Alternative Popes*
    Modern Alternative Popes* Magnus Lundberg Uppsala University The Second Vatican Council (1962-1965) is arguably the most important event in modern Catholicism, and a major act on the twentieth-century religious scene at large. On several points, the conciliar fathers made changes in how the Catholic Church perceived the modern world. The language in the decrees was different from earlier councils’, and the bishops opened up for ecumenism and interreligious dialogue, seeing at least “seeds of truth” in other religious traditions. The conciliar fathers also voted in favour of liberty of religion, as meaning something more than the right to practise Catholic faith. A very concrete effect of the Council was the introduction of the New Mass Order (Novus Ordo Missae) in 1969 that replaced the traditional Roman rite, decreed by Pius V in 1570. Apart from changes in content, under normal circumstances, the new mass should be read in the vernacular, not in Latin as before. Though many Catholics welcomed the reforms of Vatican II, many did not. In the period just after the end of the Council, large numbers of priests and nuns were laicized, few new priest candidates entered the seminaries, and many laypeople did not recognize the church and the liturgy, which they had grown up with. In the post- conciliar era, there developed several traditionalist groups that criticized the reforms and in particular the introduction of the Novus Ordo. Their criticism could be more or less radical, and more or less activist. Many stayed in their parishes and attended mass there, but remained faithful to traditional forms of devotions and paid much attention to modern Marian apparitions.
    [Show full text]
  • Religiously Friendly Democracy: Framing Political And
    RELIGIOUSLY FRIENDLY DEMOCRACY: FRAMING POLITICAL AND RELIGIOUS IDENTITIES IN CATHOLIC AND MUSLIM SOCIETIES A Dissertation Submitted to the Graduate School of the University of Notre Dame in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Michael Daniel Driessen Frances Hagopian, Director Graduate Program in Political Science Notre Dame, Indiana April 2011 © Copyright 2011 Michael Daniel Driessen RELIGIOUSLY FRIENDLY DEMOCRACY: FRAMING POLITICAL AND RELIGIOUS IDENTITIES IN CATHOLIC AND MUSLIM SOCIETIES Abstract by Michael Daniel Driessen This research project explores the relationship between faith and nation, and the institutional entanglements of religion, state and democracy in Catholic and Muslim societies. It is specifically animated by the following research question: What are the effects of bringing religion into the public sphere in new democracies, especially those whose theological values are considered to be hostile to democratic precepts? My analysis presents a theory for modeling the dynamics which are created when states allow hostile religions more access to the political and public spheres during moments of democratization (or lesser forms of political liberalization) by a) allowing religious political parties to contest elections and b) biasing religion-state arrangements in favor of religion. Drawing from more than eighteen months of field research in Italy and Algeria, I test the mechanisms of my theory through in-depth case studies in both a Catholic and Islamic setting and then use cross-national data on religion-state arrangements by Grim and Finke (2006) and Fox (2008) to statistically explore the theory‟s wider explanatory weight. To all of my teachers who told me to be patient with the wild within and to listen ii CONTENTS Figures...............................................................................................................................
    [Show full text]
  • SEAFOOD Your Gift of at Least $1500 a Month Will Help Cover the Cost of Training an Individual Seminarian MARKET Or Novice in India, Ethiopia Or the Middle East
    orld & nation Archbishop Laghi to replace Cardinal( Baum ByAgostinoBono since December, 1980, the pope's rep­ Prior to being named to the education troversial task begun by Cardinal Baum. Catholic News Service resentative in the United States. congregation, Cardinal Baum was bishop Many Camolic educators have criticized VATICAN CITY - U.S. Cardinal The Vatican announced the appointments of Springfield-Cape Girardeau, Mo., and me norms, saying tiiey do not take into ac­ William W. Baum has been named to head April 6. The announcement did not say archbishop of Washington. In 1976, he count legal, educational and cultural the Apostolic Penitentiary, the Vatican of­ who would replace Archbishop Laghi in was named a cardinal. differences around me world. This has led fice that deals with matters of conscience Washington. Archbishop Laghi, 67, was assigned to to extensive revisions, a process still conti­ involving the sacraments and procedural The 63-year-old Cardinal Baum, who the United States in 1980. At the time, no nuing. issues concerning the sacraments and in­ suffers from eye problems, has headed the U.S.-Vatican diplomatic recognition ex­ The final draft will be presented to me dulgences. education congregation since 1980. At the isted, and the archbishop's main job was to pope for definitive action. Replacing Cardinal Baum as head of the Apostolic Penitentiary, he replaces Italian be die pope's representative to die U.S. hi­ In an April 6 farewell talk to congrega­ Vatican Congregation for Catholic Edu- Cardinal Luigi Dadaglio, who turned 75 erarchy. He had me title of apostolic dele­ tion officials, Cardinal Baum praised his cationa(for Seminaries and Educational In­ last September.
    [Show full text]
  • February 3, 2017 Vol
    It’s All Good Big hearts have room for many friends, writes columnist Patti Lamb, page 12. Serving the Church in Central and Southern Indiana Since 1960 CriterionOnline.com February 3, 2017 Vol. LVII, No. 16 75¢ President’s action banning refugees brings outcry from Church leaders WASHINGTON (CNS)—President Donald J. Trump’s executive memorandum intended to restrict the entry of terrorists coming to the United States brought an outcry from Catholic leaders across the U.S. Church leaders used phrases such as “devastating,” “chaotic” and “cruel” to describe the Jan. 27 action that left already-approved David Bethuram refugees and immigrants stranded at U.S. airports and led the Department of Homeland Security to rule that green card holders—lawful permanent U.S. residents—be allowed into the country. “The executive order to turn away refugees and to close our nation to those, particularly Muslims, fleeing violence, oppression and persecution is contrary to both Catholic and American values,” said Pro-life advocates with the Indiana State Knights of Columbus carry a banner past the U.S. Capitol Building on Jan. 27 during the annual March for Life Chicago Cardinal Blase J. Cupich in a in Washington. (CNS photo/Leslie E. Kossoff) Jan. 29 statement. “The Protection of the Nation From Foreign Terrorist Entry Into the United Archdiocesan youths show their courage by States,” which suspends the entire U.S. refugee resettlement program for marching, standing up for life in America 120 days, bans entry from all citizens of seven majority-Muslim countries—Syria, By John Shaughnessy on Twitter about the impact the march has Iraq, Iran, Sudan, Libya, Yemen and had in their lives.
    [Show full text]
  • IFCA International Forum of Catholic Action
    IFCA International Forum of Catholic Action DOCUMENTS II International Congress on Catholic Action Vatican City, 27 April 2017 INDEX Holy Mass – Homily –Card. Pietro Parolin ....................................................... 3 OPENING SESSION Presentation of the Day’s Programme EMILIO INZAURRAGA ............................... 8 Catholic Action is where you are (Video Text) .............................................. 11 1st SESSION With Evangelii Gaudium as our compass: Catholic Action school of missionary disciples Introduction ZÉNOBÉ NIRAGIRA ........................................................................ 12 Interventions S.E. Mons. EDUARDO GARCÍA ............................................................................ 14 STELLA MORRA .................................................................................................. 21 INTERVENTION BY HIS HOLINESS POPE FRANCIS Greetings to the Holy Father H.E. Card. Kevin J. Farrell ................................ 27 Welcome Emilio Inzaurraga with the introduction of very relevant experiences ...................................... 28 Address of His Holiness Pope Francis ........................................................ 31 2nd SESSION We are mission, lay people who journey together Introduction MATTEO TRUFFELLI ....................................................................... 47 Interventions H.E. Card. CARLOS OSORO SIERRA ...................................................................... 50 ANTONIO MUÑOZ VARO ....................................................................................
    [Show full text]
  • Los Gobiernos De Arias Navarro Y La Iglesia (1974-1975)
    LOS GOBIERNOS DE ARIAS NAVARRO Y LA IGLESIA (1974-1975) PABLO MARTÍN DE SANTA OLALLA SALUDES 1 Fecha de recepción: abril de 2013 Fecha de aceptación y versión definitiva: septiembre de 2013 RESUMEN: Las relaciones entre los Gobiernos de Arias Navarro y la Iglesia son un fenómeno histórico poco conocido a pesar de que, como se pone de manifiesto en este artículo, fueron lo suficientemente intensas como para prácticamente alumbrar un nuevo acuerdo Iglesia-Estado. En ello pudieron haber sido decisi- vos los numerosos años de tensión Iglesia-Estado desde que finalizara el Con- cilio Vaticano II. Sin embargo, la renovación o actualización del Concordato de 1953, y por tanto de la unión Iglesia-Estado, no fueron finalmente posibles debido a la decisiva intervención del Cardenal Tarancón y de sus principales colaboradores dentro de la Conferencia Episcopal española. A partir de ahí se abriría una nueva etapa que culminaría en una definitiva separación Iglesia- Estado. PALABRAS CLAVE: Gobierno español, Iglesia Católica, Concilio Vaticano II, Concorda- to, Jerarquía española. The Governments of Arias Navarro and the Catholic Church (1974-1975) ABSTRACT: The relations between the Governments of Arias Navarro and the Church are a slightly well-known historical phenomenon although, since it is made clear in this article, they were it sufficiently intense like practically to light a new agreement the Church-State. In it the Church-State could have been decisive the numerous years of tension since was finishing Council Vatican II. Nevertheless, the renewal or update of the Concordat of 1953, and therefore of the union the Church-State, they were not finally possible due to the decisive intervention of the Cardinal Tarancón and of his principal collaborators inside the Episcopal Spanish Conference.
    [Show full text]