Postconciliar

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.

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.

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).

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. or Ed.D.) and a minimum of 5+ years as a teacher or administrator with some experience in Catholic schools.

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.