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La Sinodalidad está ordenada a la misión, para ello es necesario que más comunidades cristianas compartan la fraternidad con hombres y mujeres de otras religiones, de otras convicciones y culturas, evitando, por una parte, el riesgo de la autorreferencialidad, de la auto-conservación y, por otro, el de la pérdida de identidad. La lógica del diálogo debe caracterizar el anuncio evangélico y el servicio a los pobres, el cuidado de la Casa Común y la investigación teológica, convirtiéndose en el estilo pastoral de la Iglesia. El rostro de una Iglesia sinodal no puede olvidar cómo los pobres son los protagonistas del camino de la Iglesia. A la Iglesia, los pobres le piden amor. Por amor se entiende respeto, acogida y reconocimiento. Esto significa que cada uno sea sujeto del propio itinerario de crecimiento y no objeto de acciones asistenciales de otros. [ABSTRACT FROM AUTHOR]

This paper deals with CELAM's II Conference (Medellín, 1968) reception of collegiality and communion, and shows that, even if the Conference did not talk about synodality, it anticipated the idea. It assumes that synodality is a way of being and operating in the Church that defines pastoral work. Thus, it explains that Medellín was original in the use of an enlarged notion of collegiality, which would lead to the actual use of the term synodality. The paper stresses the importance of the main speakers at the Conference for the correct assimilation of such ideas. [ABSTRACT FROM AUTHOR]

The current stage in the reception of the Second Vatican Council is characterized by recovering the hermeneutical primacy of Chapter II of Lumen Gentium. In this way, the binding and permanent character of the sensus fidei fidelium in the construction of the consensus omnium fidelium is recognized. The present article offers a deepening of this ecclesiology of the People of God in the light of a synodal reconfiguration. This will involve a renewal of the identity and vocation of the ecclesial subjects, and a reform of the organization and functioning of the structures. In this new stage, synodality is recognized as a constitutive dimension of the Church. However, this presupposes the design of a new way of proceeding in the Church. In this sense, we propose that the current challenge should focus on the construction of a synodal ecclesiality that generates a process of synodalization of the whole Church. It is a matter of creating a circularity between listening, discernment, elaboration and decision-making in the Church, since the ecclesiology of the People of God teaches us that in synodal processes the sensus ecclesiae totius populi is expressed and not only the sensus ecclesiae of the hierarchy. The present article intends to offer the hermeneutical framework to build a synodal ecclesiality, which supposes, a rereading and deepening of the Ecclesiology of the People of God, as we will present it in this article. [ABSTRACT FROM AUTHOR]

A glimpse of school management in Normal Mexican education is proposed. Decades ago, collaboration between peers and towards common goals was implemented, through the collegial work strategy where the social relationships of participants in compliance with stated objectives. A qualitative study was carried out through ethnography, investigating the processes of transformation of collegiality to rethink a new vision towards institutional improvement from the concept of a professional learning community. The social relationships configured there included leadership, power management, compliance, posture, individuality, collaboration of the participants and analysis of results. What would motivate a transformation of collegiality?. [ABSTRACT FROM AUTHOR]

A glimpse of school management in Normal Mexican education is proposed. Decades ago, collaboration between peers and towards common goals was implemented, through the collegial work strategy where the social relationships of participants in compliance with stated objectives. A qualitative study was carried out through ethnography, investigating the processes of transformation of collegiality to rethink a new vision towards institutional improvement from the concept of a professional learning community. The social relationships configured there included leadership, power management, compliance, posture, individuality, collaboration of the participants and analysis of results. What would motivate a transformation of collegiality. [ABSTRACT FROM AUTHOR]

The Episcopal conference is an institution that has gone through different stages since its origins in the nineteenth century. At present, given the doctrine of the synodality of the Church, there is some discussion of whether Episcopal conferences should be recognized as having general authority over the dioceses of the nation. This paper addresses the arguments for and against this possibility, and the importance of the «predominantly» consultative function of the Episcopal conference is recalled. [ABSTRACT FROM AUTHOR]

The Medellin Conference represented a unique reception of the Second Vatican Council, positioning the Latin American Church as a Source Church. This Conference not only created a collegial way of interacting at a continental level through the Latin American Council of Bishops (CELAM), but also inaugurated a way of being and working, and a mode of interaction that gave birth to a way of proceeding that would characterize the Latin American Church own's identity. In this article, we understand Medellín as an epochal event that can not be reduced to a mere text. The way in which the Conference proceeded, more environmental than thematized, gave rise to a spirit of prophetic convergence among bishops, priests, religious and lay, that took shape in the method of work, the relationships among the participants, the daily liturgy, the disposition for listening and having open discussions among all. In this article we explain how all this inaugurated a unique ecclesiality inspired by a collegial practice, and completed by a Synodal Spirit that advanced the ecclesial model of People of God of the Second Vatican Council. [ABSTRACT FROM AUTHOR]

This paper is the product of documentary and bibliographic research in the General Archives of the Latin American Bishops' Council (CELAM) and it endeavors to provide a synthesis of the efforts that CELAM has made in regard to interreligious dialogue. This has not been an easy path to follow and there is still much more yet to be done. However, in the context of the Catholic Church, CELAM has been a persistent dynamic force, encouraging bishops on this topic, according to the guidelines found in the documents of Vatican II and the General Conferences of Latin American Bishops. [ABSTRACT FROM AUTHOR]

This paper is the result of a documentary and bibliographic research carried out in the general archive of the Latin American Episcopal Council, Celam. It focuses on its contribution to ecumenical dialogue during its sixty years of history. It presents the people involved in the process, the contributions of the General Assemblies of the Episcopate and their main theological and ecumenical emphasis. It also highlights the evolution of the concepts, the influence of the Ecclesiology of Communion and of the missionary discipleship. [ABSTRACT FROM AUTHOR]

What is the meaning of the present itinerary of the Synod on the Family? Despite its complexity and ongoing status, I dare to propose a reading that highlights two innovations: a certain revitalization of the synodal institution and the beginning of a shift in family ministry. The role of Pope Francis is being crucial in these changes. Other important factors are the freedom of expression of synodal Fathers and the fresh air brought by the consultation to the People of God. Finally, the paper analyses the synodal treatment of three questions: communion of divorced and remarried, homosexuality, birth control. [ABSTRACT FROM AUTHOR]

This article explores the scope of a number of Vatican II texts and current canon law dealing with the participation of the laity in the power of governance. The author sets out two distinctions in light of the traditional doctrine of the difference between potestas ordinis and potestas iurisdictionis. This approach enables an understanding of the possibilities afforded by the current law to those who have not received Holy Orders. The first is the distinction between capital and auxiliary offices; the second refers to the differences between the individual and collegial exercise of jurisdiction. [ABSTRACT FROM AUTHOR]

The Bishop of Antwerp shares in this paper his hope that the Episcopal Synod on Family will not only solve some practical problems, but that it will be the beginning of a more colle-giate way in the Church to face the challenges of contempo-rary culture. The Church must reinvigorate the dialogue with the world, in this way, the Church will be able to present herself as "travelling companion" to so many people that are expecting ofher the word ofthe Gospel and to befor them "a home and school of communion". [ABSTRACT FROM AUTHOR]

The Judiciary Council has been ineffective in its constitutional mission: helping to sustain the judges' independence against the other - dignified or efficient -Powers' pressures. The way its members are appointed and how they in turn elect the holders of the main judicial positions has shown their dependency on the political parties. But the 2013 reform does not resolve this problems, does not fulfil the constitutional provisions on pluralism in its composition and collegiality, creates some new ones as a consequence of the reinforcement of its president's powers and transfers a substantial part of its former competences to the Executive power. It is a deliberate setback to the pre-constitutional way of governing the judiciary: a genuine Counter-Reform. [ABSTRACT FROM AUTHOR]

Joseph Ratzinger was, during the Council, the peritus and assistant of Cardinal Josef Frings from Cologne. The activity of the young theologian was intense, although it is not easy to evaluate his possible influence in the Council. He took part in the rejection of the schemata presented by the Preparatory Commission, and he made contributions on the subjects of the collegiality of the bishops and the relationship between Scripture and Tradition proposed by Dei verbum. He received with enthusiasm the liturgical renovation proposed by Sacrosanctum concilium, while at the same time proposing the figure of Mary as the first Church. Finally, in the last few sessions, he worked on the decree Ad gentes, and on the final redaction of Gaudium et spes (n. 10). [ABSTRACT FROM AUTHOR]