Conciliar

The Eusebians, however, had contested his right to call a conciliar decision in question. ❋ 1840-1916 (1913)

Like many other great men of his time, he advocated the so-called conciliar theory, that a general council is above the pope. ❋ 1840-1916 (1913)

In that regard, there is nothing specifically "conciliar" nor post-conciliar about them. ❋ Unknown (2009)

The "conciliar" Popes have repeated the ordinary and universal magisterium more times than we could count. ❋ Unknown (2009)

Vatican II and the "conciliar" Popes have never said otherwise. ❋ Unknown (2009)

We either have the formal teaching of doctrinal error, or else we have the fracture of the Church into the heretical "conciliar" Church with its Magisterium the one to which the Pope and his bishops and almost all Catholic faithful belong, and the "real" Church, a small remnant institutionally separate from the Catholic Church's Magisterium, with its own Magisterium. ❋ Unknown (2009)

As time goes on, I understand why traditionals are held in such disdain by the "conciliar" churchmen; they know we are right. ❋ Unknown (2009)

Coming forth from the recent post on the NLM of some rare images of Holy Week in the papal chapel prior to the post-conciliar liturgical reforms, comes a reader submission. ❋ Unknown (2009)

The post-conciliar reform must be understood as reform in continuity: only this will allow it to be brought to its conclusion. ❋ Unknown (2009)

The second presupposition is seen in the expression “liturgy of the Church” meaning the post-conciliar forms. ❋ Unknown (2009)

These considerations are tied to his view that the post-conciliar liturgical reform should by no means be considered now as a process that is concluded. ❋ Unknown (2009)

Therefore the weak point of the post-conciliar reform must be seen, as Don Bux does, not so much in the reform itself (which does show, as every human thing does, aspects which could be bettered, and other things to be revised), but in having presented the Novus Ordo not simply as new, but as opposed to the more ancient. ❋ Unknown (2009)

Instead, what is at stake is more generally a particular vision, implementation and hermeneutic of post-conciliar Catholic life, practice, and ecclesiology, one which is now more substantively being challenged at a variety of levels, including by the actions and discourses of the reigning pontiff. ❋ Unknown (2009)

Charlot recalls: 'We said yes, provided they would accept our spirit: to enter positively into a mystical vision of the Church, learn the conciliar reforms and try to enliven them with the spirit of the eternal Church. ❋ Unknown (2009)

At the root of the two questions of Augé, there appear to be two presuppositions: first, that the ‘reform of the reform’ can [only] consist either of a return to the Rite of Pius V, or in following the conciliar decisions. ❋ Unknown (2009)

There is an important point here, regardless of one's particular view on the question of the Pian liturgical books; namely, pointing out the contradiction in holding on the one hand that the pre-conciliar liturgical books were in need of some revision, but then finding it inconceivable or "outside the pale" to hold the same view with regard to the modern liturgical books -- or in other words, to propose a reform of the reform. ❋ Unknown (2009)

The “Orate fratres” continued to be said in the same manner as in the Missal of St. Pius V outside of Holy Week, until the post-conciliar liturgical reforms. ❋ Unknown (2009)

We must recall that while all was not problematic as some today would tell the story, neither was all perfect with the celebration of the liturgy in the pre-conciliar age either; there were some real issues with the ars celebrandi as well as in general approach, which is why a Liturgical Movement came about. ❋ Unknown (2009)

He writes that ‘Newman will be seen, I am convinced, as the Doctor of the post-conciliar Church, who not only anticipated the teachings of the Second Vatican Council but who also in his theology was insistent on what Pope Benedict XVI calls “the hermeneutic of continuity”’. ❋ Unknown (2009)

Now it should be noted that the question of the reduction of octaves is not uniquely post-conciliar; it should likewise be noted that the modern calendar still maintains octaves for the Nativity and Easter. ❋ Unknown (2009)