postconciliarとは 意味・読み方・使い方

語源

post- +‎ conciliar

形容詞

postconciliar (comparative more postconciliar, superlative most postconciliar)

1. In or of the period following an ecclesiastical council, especially the Second Vatican Council.

   Antonym: preconciliar

   • 1903 January, N. Orloff, “A Russian View of the Creed of Constantinople”, in The Journal of Theological Studies‎^[1], volume 4, pages 287–288:

     This, as Lebedeff reminds his readers, is no new theory: it was advanced in the last century by Franzelin; while Vincenzi argues that the Creed is a post-Conciliar addition to the book made not by the author, but by another and a less skilful hand.

   • 1963, Paul E. Sigmund, Nicholas of Cusa and Medieval Political Thought‎^[2], Cambridge, Massachusetts: Cambridge University Press, LCCN 63-20772, page 287:

     A theory of the indirect power of the papacy was developed at this time by John of Turrecremata, one of the staunchest opponents of the claims of the conciliarists, but he was the exception to the majority of fifteenth century theologians and jurists in the post-conciliar period.

   • 1967 March 3, Daniel Callahan, “The Renewal Mass”, in Commonweal, page 622; quoted in J. Paul Williams, What Americans Believe and How They Worship‎^[3], 3rd edition, New York: Harper & Row, 1969, LCCN 52-5477, pages 84–85:

     The experience reported by some priests of their postconciliar parishes appears to bear out my thesis. Their people do not turn out for the innovations (discussion groups, Bible vigils), but they have also stopped turning out for the old standbys (novenas, Benediction, Forty-Hour devotions).

   • 2004 February 23, “Classifieds”, in America‎^[4], volume 190, number 6, New York, ISSN 0002-7049, page 29:

     The candidate must be a practicing Roman Catholic with knowledge and understanding of the postconciliar church, have an advanced graduate degree (preferably a Ph.D. または Ed.D.) and a minimum of 5+ years as a teacher or administrator with some experience in Catholic schools.

   • 2008, Mary J. Henold, Catholic and Feminist: The Surprising History of the American Catholic Feminist Movement‎^[5], Chapel Hill, North Carolina: University of North Carolina Press, →ISBN, page 40:

     Both began as “reformist” feminist theologians in the optimistic postconciliar mood of the midsixties, that is, they recognized the problems inherent to Christianity but believed, with reform, that Christianity could lead people to justice and liberation.