Table of Contents

INTRODUCTION...........................................................................................................................1

THE PRIEST-CENTERED PERSPECTIVE..................................................................................1

CHURCH-CENTERED PERSPECTIVES.....................................................................................2

ANTHROPOLOGICAL AND SOTERIOLOGICAL PERSPECTIVE..........................................3

DISTINCT CONCEPTS OF "PRAXIS".........................................................................................5

HISTORICAL EVOLUTION.........................................................................................................6

THE CONCRETE ISSUE...............................................................................................................6

SIGNIFICANCE OF ADDRESSING "THE CONCRETE ISSUE"...............................................7

EXAMPLES OF CONCRETE ISSUES AND THEIR PASTORAL SOLUTIONS......................8

INTRODUCING FERDINAND KLOSTERMANN......................................................................9

COMMUNITY PRINCIPLE ACCORDING TO FERDINAND KLOSTERMANN (1907-1983)9

RELEVANCE IN THE POST-CONCILIAR ERA.........................................................................9

INFLUENCE ON PASTORAL PRACTICE................................................................................10

CONCLUSION..............................................................................................................................13

BIBLIOGRAPHY..........................................................................................................................14

1
INTRODUCTION
The Post-Conciliar Development of Pastoral Theology is a pivotal phase in the evolution
of theological thought within the Catholic Church. This period was profoundly influenced by the
Second Vatican Council (1962-1965), which marked a significant shift in the Church's approach
to its pastoral mission. This paper explores the impact of the Second Vatican Council on the
development of pastoral theology, shedding light on how the Council's principles and decisions
ushered in a new era of pastoral thought and practice.
THE PRIEST-CENTERED PERSPECTIVE
Within the context of the Church often emphasizes the pivotal role of priests in the
Church's dynamics and their actions within the Church-World relationship. This viewpoint tends
to prioritize the praxis, or practical application, of priests' duties, rituals, and pastoral work. It
places significant importance on how priests operate within the Church's structure, their
ministerial functions, and their engagement with the community and the world at large. Within
the traditional paradigm of pastoral theology, pastor is the sole agent of pastoral ministry. 1
Therefore, the subject matter of the discipline included chiefly the right ways of celebrating
sacraments, catechesis and preaching, etc. Moreover, this perspective frequently draws attention
to the teachings and guidelines outlined in the Church's documents, considering them as
fundamental and influential in shaping the roles and behaviors of priests. If collaboration
becomes the way of doing our pastoral ministry, the collaboration with the non-ordained lay
ministers should be extended to the entire community of faithful. 2 The pastoral office of the
priest is addressed specifically in Presbyterorum Ordinis, the on the Ministry and Life of Priests.
PO describes priests as performing the ministries of the Word and Sacrament (especially the
Eucharist) as well as exercising governance (PO, §4-6). This last role is described in §6 as taking
place when the priest is “exercising the office of Christ, the shepherd and head.” The document
describes the pastoral role of the priest as one of gathering the people of God and building up the
Church. Yet thrust focuses more upon teaching the people of God than anything else. The
Council Fathers engaged in a fascinating shift here, equating the role the pastoral (shepherding)
function of the priest as primarily catechetical. Even in addressing the poor and underprivileged,
PO concern. The document continues: In building the Christian community, priests are never to

1
Heinz Schuster, "Pastoral Theology: Nature and Function,"Concilium3 (1965), 4-9; Heinz Schuster,
"Pastoral Theology," in Sacramentum Mundi, ed. Karl Rahner (New York: Herder & Herder, 1969). 365-368.
2
Synod of Bishops, The New Evangelization for the Transmission of Christian Faith. Lineamenta, 2.

2
put themselves at the service of some human faction of ideology, but, as heralds of the Gospel
and shepherds of the Church, they are to spend themselves for the spiritual growth of the Body of
Christ. PO defines the main pastoral role of the priest as focusing upon education. At the same
time, the him to prepare Christians for participation in the sacraments. While by no means
minimizing sacramental ministry, there is a need to recover the true nature of the priest as
shepherd. d. Not only is it the responsibility of the priest to sanctify and teach, but also
inculcated in his mission is the need to be a gentle guide of the people, sharing in their joys and
sorrows.3 In this sense the priest is a receptor rather than an effector. PO, however, does not make
such a need clear. John Paul II, in his post-synodal Apostolic Exhortation Pastores Dabo Vobis
calls the priest to exemplify the “specific ontological bond which unites the priesthood of Christ
the high priest and good shepherd.”4

These documents may include official statements, decrees, encyclicals, and other
publications issued by the Church's hierarchy, guiding the beliefs, practices, and conduct of
clergy members, particularly the ordained priests. Overall, the priest-centered perspective
concentrates on the actions, responsibilities, and doctrinal adherence of priests, acknowledging
their significance in the Church's mission and their direct impact on the Church's relationship
with the broader world.
CHURCH-CENTERED PERSPECTIVES
Indeed, the church-centered perspective emphasizes the role of the ecclesial community
in engaging with the broader world. In this view, pastoral actions or praxis are not solely the
responsibility of individual clergy or leaders but are considered as the collective effort of the
entire church community. Accordingly, all the members of the Church are agents of pastoral
ministry in 19855. Synod of bishops exhorted all the faithful to” participation and co-
responsibility at all levels.”
This perspective underscores the interconnectedness between the Church and the world,
emphasizing the Church's role in society, addressing social issues, and engaging in activities that

3
In this sense, the opening lines of Vatican ll Gaudium et spes describes the proper role of shepherding
priest, February, 22, 2013, accessed at http://www. Vatican.va./archive/hist_council/documents/vat-
ii_cons_19651207_gaudium-et-spes_en.html.
4
John Paul II, Pastores Dabo Vobis, Retrieved 2 July 2013 from
http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp-
ii_exh_25031992_pastoresdabo-vobis_en.html, §11 Hereafter cited as PDV.
5
Extraordinary Synod of Bishops 1985, "A Message to the People of God,” Origins 15, no. 27 (1985), p.
449

3
extend beyond the church's immediate boundaries. It encourages the congregation to be actively
involved in the community, advocating for social justice, providing support, and contributing
positively to the world at large. The Church, which the Spirit guides in way of all truth and
which He unified in communion and in works of ministry, He both equips and directs with
hierarchical and charismatic gifts and adorns with His fruits.6
Rather than isolating itself, the church-centered perspective sees the church as an active
participant in the world, seeking to impact and influence society by embodying the values and
teachings of the faith. This perspective often involves initiatives such as outreach programs,
social services, advocacy for marginalized groups, and various community involvement efforts.
Overall, the church-centered perspective on pastoral actions focuses on the collective
responsibility and engagement of the entire ecclesial community with the world, aiming to bring
about positive change and demonstrate the values of the faith in action. The Council identified
that the key to Church reform is to reiterate the figure of the bishop as shepherd or pastor.7
The decades followed witnessed the appearance of manuals in pastoral theology
determining
the characteristics of an ideal pastor (which then included not only bishops but also parish
priests) and with collections of teachings on the duties of the guardian of souls.
ANTHROPOLOGICAL AND SOTERIOLOGICAL PERSPECTIVE
Another significant perspective is the anthropological and soteriological one, which
operates within the field of Pastoral Theology. This perspective explores religious praxis within
and beyond the Church. It is interested in the relationship between religion, the Church, and
society. Theologians like, D. Rössler, Karl Rahner and Henri de Lubac have influenced this
perspective.
Rössler, among other theologians, engaged with the developments and implications of
Vatican II, examining how the council's teachings and reforms shaped the trajectory of Catholic
theology in the years that followed
Karl Rahner (1904-1984): A German Jesuit priest and theologian, Rahner was highly
influential in shaping modern Catholic theology. He emphasized the need to engage with

6
This phraseology was not uncontroversial, but resulting grammatical changes actually strengthened the
charisms position. Moons, ‘Pneumatological Renewal,’ 235. For a detailed account of §4’s history, see 146–257.
7
Mario Midali, Practical Theology. Historical Development of Its Foundational and Scientific
Character, Biblioteca Di ScienzeReligiose 156 (Roma: Libreria Ateneo Salesiano, 2000), pp. 19-20.

4
contemporary thought and culture, making theology accessible and relevant to the modern world.
His contributions included ideas on transcendental theology, existential theology, and the concept
of the "anonymous Christian."
Henri de Lubac (1896-1991): A French Jesuit theologian, de Lubac focused on the
relationship between nature and grace, and the interpretation of scripture. He was a key figure in
the procurement movement, advocating a return to the sources of Christian tradition and a
renewal of patristic theology.
Yves Congar (1904-1995): A Dominican theologian from France, Congar played a vital
role in ecumenism, particularly in the context of the Second Vatican Council. He emphasized the
importance of unity among Christians and contributed significantly to the Council's document on
the Church, Lumen Gentium.
The link between these perspectives lies in the human quest for understanding existence
and seeking meaning or deliverance. Anthropology often explores how different cultures and
societies perceive salvation or liberation. Various societies have their own rituals, beliefs, and
practices aimed at achieving a state of well-being, which can be both a cultural and soteriological
aspect.
In some cases, anthropologists might study religious or spiritual practices within a society
to understand how individuals seek and attain salvation or liberation, shedding light on the
diverse cultural and societal frameworks through which humans pursue meaning, purpose, and a
sense of deliverance.
Understanding human nature from an anthropological perspective can offer insights into
the myriad ways humans across cultures seek to transcend their current state, providing a
foundation for soteriological inquiries into salvation, enlightenment, or liberation in the context
of different belief systems and practices.
DISTINCT CONCEPTS OF "PRAXIS"
The concept of "praxis" is indeed fundamental in Pastoral Theology. "Praxis" refers to the
practical application of a theory or belief, emphasizing the integration of theory and practice. In
Pastoral Theology, praxis involves the application of theological principles to real-life situations
and pastoral care. Different understandings of praxis in Pastoral Theology can encompass:
Reflection and Action

5
 Praxis involves a cyclical process of reflection and action. It's not merely about doing
things but also reflecting on the actions taken, learning from those experiences, and then
adjusting the approach based on this reflection. This cycle continues, leading to a more refined
and effective practice.
Contextualization
Understanding praxis within the context of specific communities and situations is crucial.
Pastoral work involves adapting theological principles to address the needs and challenges within
a particular community or setting.
Integration of Theory and Practice
Praxis in Pastoral Theology seeks to bridge the gap between theoretical knowledge and
practical application. It's about taking theological beliefs and applying them in real-world
situations, considering how these beliefs inform and guide pastoral care.

Ethical and Moral Considerations

Praxis involves a deep consideration of ethics and morals. It's not just about
implementing actions but doing so in a morally and ethically responsible manner, guided by
theological principles and values.
Collaborative and Participatory Approach
Praxis often involves a collaborative and participatory approach. It encourages active
involvement and participation of the community or congregation in the process of applying
theological principles to their lives.
Transformation and Change
Praxis in Pastoral Theology seeks to bring about transformation and change. It's not
merely maintaining the status quo but working towards positive change within individuals,
communities, and society as a whole. In essence, praxis in Pastoral Theology is the practical
outworking of theological beliefs in the lives of individuals and communities. It involves a
dynamic process that is responsive to the ever-changing needs and contexts of the people being
served, while staying rooted in theological principles and values.
Aristotle's philosophy encompasses the concept of praxis as practical action aligned with an
ultimate purpose or ideal. In his ethical theory, Aristotle emphasizes the significance of virtuous
actions and the cultivation of moral character through practical reasoning and conscious

6
decision-making. For Aristotle, praxis (practical action) is not merely about performing tasks or
actions for their own sake; it involves a broader understanding of pursuing the highest good or
"eudaimonia" (often translated as "happiness" or "flourishing"). This pursuit of eudaimonia is
achieved through the practice of virtues and the development of a virtuous character.
HISTORICAL EVOLUTION
Early Christian Era: In the early Christian period, the focus was primarily on faith and belief.
Actions were often seen as a product of faith, and pastoral care was centered around doctrinal
teaching and moral guidance.
Medieval Period: During the medieval era, the Church's influence was strong, and pastoral care
was closely tied to the administration of the sacraments. The concept of Praxis was not highly
emphasized, as religious practices were often ritualistic.
Trent and Counter-Reformation: The Council of Trent (1545-1563) was a pivotal moment in
the history of pastoral theology. It reinforced the importance of doctrinal orthodoxy and laid the
foundation for more structured catechesis.
Vatican II and the Influence on Praxis: The Second Vatican Council (1962-1965) brought
about a paradigm shift in pastoral theology. It emphasized the need for a more holistic and
integrated approach to the relationship between faith and action.
THE CONCRETE ISSUE
Addressing "The Concrete Issue" in pastoral theology is of paramount significance as it
reflects a fundamental shift in the approach of the post-conciliar era. This shift is characterized
by a move towards a more practical and context-specific approach in pastoral theology. Here, we
delve into the importance of addressing concrete issues, how the post-conciliar era emphasized
this approach, and provide examples of concrete issues and their pastoral solutions. This section
highlights the specific challenges and issues in the field of pastoral theology.

The text mentions the difficulty in categorizing various proposals from theologians like
Karl Rahner, emphasized the need for theology to engage with contemporary culture and the
modern world. Otto highlighted the importance of religious experience in pastoral theology.
Yves Congar emphasize on the role of the laity in the church and others due to the lack of
classical schemes to frame the entire praxis, both religious and ecclesial. It introduces the idea of
three pastoral functions based on the triple role of Christ as priest, prophet, king, and four
ecclesial actions: kerigyma proclamation of the gospel, leiturgía, the public worship, koinonía

7
sense of fellowship and communion and diakonía which is basically service indicating a
structured approach.
The influence of theologians such as Karl Rahner, Yves Congar, and Otto in shaping
pastoral theology is acknowledged.8

SIGNIFICANCE OF ADDRESSING "THE CONCRETE ISSUE"

Relevance to real-life challenges, Pastoral theology traditionally focused on abstract
theological principles.9 However, addressing concrete issues brings theology into the real world,
were individuals and communities grapple with practical, everyday challenges.
Engagement with the Modern World, the post-conciliar era, influenced by the Second
Vatican Council, recognized the need for the Church to engage with the contemporary world.
Addressing concrete issues allows the Church to provide meaningful responses to the evolving
concerns of society.
Pastoral Care and Empathy, A practical and context-specific approach is more
empathetic to the needs and struggles of the faithful. It demonstrates the Church's commitment to
accompanying people in their journeys of faith.
Emphasis on Practical and Context-Specific Approach in the Post-Conciliar Era
The post-conciliar era witnessed a shift towards practical and context-specific pastoral theology:
Gaudium et Spes: The Pastoral Constitution on the Church in the Modern World
acknowledged the importance of addressing contemporary issues such as human dignity,
marriage, family life, and economic challenges. 10 It emphasized that the Church should respond
to these concrete issues with a pastoral and empathetic approach.

8
Białkowski, Michał. "Main Revival Movements in the Catholic Church Before the Second Vatican

Council." Historia i Polityka 31, no. 24 (2018): 73-86.

9
Dames, Gordon E. "The dilemma of traditional and 21st century pastoral ministry: Ministering to families

and communities faced with socio-economic pathologies." HTS Teologiese Studies/Theological Studies 66, no. 2

(2010).
10
Sander, Hans-Joachim. "Gaudium et spes." The Oxford Handbook of Vatican II (2023): 183.

8
 Local Adaptations: The post-conciliar Church allowed for greater local adaptations in
liturgy and pastoral practices, recognizing that different regions and communities face unique
challenges.11
Liberation Theology: Liberation theologians, such as Gustavo Gutiérrez, addressed
concrete issues of poverty, social injustice, and oppression, emphasizing the need for the Church
to engage with these realities.12
EXAMPLES OF CONCRETE ISSUES AND THEIR PASTORAL SOLUTIONS
Poverty: The Church responded by establishing charitable organizations and advocating
for economic justice.
Family Issues: Pastoral counseling, support groups, and educational programs were
developed to address family-related challenges.
Social Justice: The Church actively engaged in campaigns for human rights, peace, and
social justice, aligning its teachings with practical action.
Interfaith Dialogue: In a multi-faith world, the Church emphasized dialogue and understanding
to address religious conflicts and promote peace.
In conclusion, addressing "The Concrete Issue" in pastoral theology is significant because
it aligns the Church with the practical challenges of the contemporary world. The post-conciliar
era has underscored the importance of this approach, leading to a more empathetic and relevant
Church that actively addresses real-life issues through pastoral care, social justice initiatives, and
interfaith engagement.
INTRODUCING FERDINAND KLOSTERMANN
Ferdinand Klostermann (1907-1983) was a German Catholic theologian and priest. He is
recognized for his groundbreaking work in pastoral theology, particularly his emphasis on the
community principle. Klostermann was deeply influenced by the theological developments of the
20th century and the challenges of the modern world. His contributions to pastoral theology
came at a time when the Catholic Church was undergoing significant transformations, notably in
response to the Second Vatican Council.

11
Vosko, Richard S. "Moving Forward: Liturgical Transformations in the Roman Catholic

Church." Liturgy 38, no. 1 (2023): 66-73.

12
Goizueta, Roberto S. "Liberation Theology 1: Gustavo Gutiérrez." The Wiley Blackwell Companion to

Political Theology (2019): 280-292.

9
COMMUNITY PRINCIPLE ACCORDING TO FERDINAND KLOSTERMANN (1907-1983)
Ferdinand Klostermann was a significant figure in pastoral theology, and his
contribution, notably the concept of the community principle, has had a lasting impact on the
field.
Ferdinand Klostermann's concept of the community principle emphasized the importance
of community in the life of the Church and the practice of pastoral care. 13 This principle
underlined several key ideas:
Communion: Klostermann stressed that the Church is a communion of believers. This
perspective shifted the focus from an individualistic approach to a more communal one,
reflecting the teachings of the Second Vatican Council.
Shared Responsibility: According to Klostermann, the Church's mission should not be
confined to the clergy but should involve the active participation of the laity. He believed that the
community should share responsibility for the Church's pastoral work.
Community-Centered Approach: Pastoral care, in Klostermann's view, should be oriented
towards building and strengthening communities of faith. This perspective aligned with the post-
conciliar emphasis on the role of the laity and the community in the life of the Church.
RELEVANCE IN THE POST-CONCILIAR ERA
Klostermann's community principle was highly relevant in the post-conciliar era for
several reasons:
Vatican II's Emphasis on the Laity: The Second Vatican Council underscored the active
participation of the laity in the Church's mission. Klostermann's community principle resonated
with this emphasis and provided theological support for it.14
Parish Life and Small Communities: In the post-conciliar era, parishes and small faith
communities became focal points for the practical application of Klostermann's ideas. His
perspective inspired the development of various community-focused initiatives within the
Church.
Empowering the Laity: Klostermann's concept empowered laypeople to take on more
significant roles in pastoral ministry, thus facilitating a more inclusive and collaborative
approach in the Church.
13
Przygoda, Wiesław. "Models of Salvific Activity of the Church. The State of Research and Future

Perspectives." Roczniki Teologiczne 64, no. 6 (2017): 41-51.

14
Stinson, James Gerard. Pope Paul VI and lay ministries. Gonzaga University, 1987.

10
INFLUENCE ON PASTORAL PRACTICE
Klostermann's ideas significantly influenced pastoral practice in the post-conciliar era in
the following ways.15
Lay Ministries: His emphasis on the role of the laity in pastoral care led to the expansion
of lay ministries within the Church, allowing laypeople to actively participate in various pastoral
activities.
Community-Based Pastoral Programs: Parishes and communities adopted his ideas to
develop pastoral programs centered on building strong and supportive communities of faith.
Collaborative Ministry: Klostermann's community principle contributed to a more
collaborative approach among clergy and laity in pastoral work.
In conclusion, Ferdinand Klostermann's community principle, with its focus on communion,
shared responsibility, and community-centered pastoral care, played a vital role in shaping the
Church's approach to pastoral theology in the post-conciliar era. His ideas continue to inspire
collaborative and community-focused pastoral practices within the Catholic Church. Pierre-
ANDEW’ LIEGE CONCEPT OF PASTORAL THEOLOGY

Pierre-Andew’ Liege’ (1921-1979) was a catholic theologian and a Dominican friar. He

was a strong pioneer of the Vatican II and professor of pastoral theology at catholic institute of
Paris. He is much celebrated for his great ideas in the field of pastoral theology.

Lieges core themes of his pastoral theology are faith, the word of God, the theological
inheritance of the church and the life of the church. He argues that man is created with free will
thus he has then capacity to respond to respond to Gods call in freedom. This free response he
relates it with faith. To have faith, he says is to hear the word of God and respond to it
adequately. He adds that faith rightly understood is a total response of the word of God. He also
argues that faith does not refer to the initial conversion but to the lifetime journey of deep
personal conversion.16

His understanding of pastoral theology has twin fold dimension. He claims that pastoral
theology is both autonomous and a dimension of all theology. Pastoral theology for him must
15
Nichols, Aidan. Conciliar Octet: A Concise Commentary on the Eight Key Texts of the Second Vatican

Council. Ignatius Press, 2019.

16
Liege 1961a:13

11
link the modern man to the practical faith. He argues that the current catechetic is too pragmatic
and untheological and lacks the appropriate contents, which is the relationship between parish
pastoral and the mission.

He further defines pastoral theology as systematic reflection on the total lived life of the
church in the time of its up building. According to Liege, the primary task of practical
theology is to resource the church to be conformed to the gospel. From this perspective the
conclusion is inevitable that British practical theology finds itself cut off from such a
primary task. The main reason Liege never wrote his magnum opus was that he was so busy
doing his practical theology in action. For Liege, practical theology should respond to such
questions from the universal level of the world church to the most local level of individuals-
in-Christian-community. Liege took theology seriously as something to be put to work in
the service of evangelism. Lig represents the practical theologian as preacher. Apostolic and
evangelistic theology centres on the church's vocation for God's world. Lig's theology
therefore focuses on catechesis, reform and praxis. He also says Apostolic and evangelistic
theology centres on the church's vocation for God's world.

Catechetic takes a centre role in his pastoral theology. He argues that the catechism
must be reviewed in such a way that it becomes prophetic, hence help the church towards
sanctity. It should bring God’s glory through Christ into historic ministry. The catechetic
must be concerned majorly with the realization of the kingdom of God. The word must
enlighten those who receive it and have a dynamic dimension which involves practical
action and calls the community of God to total conversion. The catechetic, according to him
must always be a work of human dialogues and not a monologue. It must always point to
that which mysterical not merely proposition. Catechesis is always concerned with the truth
of God’’.17 Its calling is higher and addresses the Christian community not individuals. He
further argues that pastoral theology must be built on the word of God and in the Vast
domains where pastoral action is exercised.

According to liege, prophetic pastoral theology has to speak in place of God, to

mediate the proclamation. He adds that liturgical pastoral theology is to mediate celebration
and hodegetic theology is to lead, guide, educate and put love into action. He says that

17
Liege 1955b:11,12

12
pastoral theology is theocentric, meaning that God is one who acts while the pastor gives
grace. He warns of a moral Pelagianism whereby the church is reduced merely to an
organisation and measuring its success in human terms.

According to him, Gods great mediation is the humanity of Christ. Therefore,

salvation presupposes human collaboration. He argues that God is a God of History, the
church must adapt appropriately to the changing times.

Pastoral theology according to Pierre must be attached to the Word of God. He attaches
importance to a collaborative evangelization. He argues that evangelisation is a task for all and
not the clergy only.

Pierre gives the criteria for church action from the standpoint of John 3.21. It is the one
who acts out the truth rather than who merely knows it who comes to the light 18. It is not enough
for the church to know truth from error. He further teaches that the church must have a
theocentric criterion and base its life on authentic pastoral origin. The criteria for pastoral care
must be rooted to the Pentecostal origin and must have the following attributes. It has to be
collegial or community based. It should not make fallacious distinctions between the pastoral of
individual and the community, but the Care of persons should always be integrated within the
community care. There should be constant deepening of evangelisation to the community to
ensure that all human and cultural realities go with the grain of the gospel. This presupposes the
vision of being together to set forward the kingdom with everybody involved.

He argues that the Christian community is a priesthood of all the baptised because we
participate in Christ’s sacrifice of offering the world to the father in the way we evangelise, the
way we say Amen in liturgical celebration and the way we live our lives. For Pierre, pastoral
theology has a multi-functional nature. It guides the church’s action by keeping it to its ultimate
sources and criteria for faith. It offers critical lucidity about its past and its present, stimulating
imagination, monitoring projects, responding to issues in a way that interprets and enriches them.
It serves the truth in the concrete realities of history. Pastoral theology does not expect to be
doing the speculative or hermeneutical work of systematics, though it learns from this. Pastoral
theology must understand management techniques, pedagogy and the ways tasks can be shared.
It tackles concrete issues but also concerned with the strategy.
18
John 3.21
13
CONCLUSION
The post-conciliar development of pastoral theology marks a transformative phase in the
Catholic Church's approach to pastoral care and ministry. The Second Vatican Council (1962-
1965) was a pivotal event that prompted a shift in the Church's understanding and
implementation of pastoral theology. In the decades following the council, there emerged a
significant emphasis on a more engaged, contextual, and compassionate approach to pastoral
ministry, steering away from rigid formalism towards a more dynamic and responsive model. It
also reflects a profound evolution in the approach to pastoral care within the Catholic Church. It
ushered in a more responsive, inclusive, and engaged form of ministry, recognizing the call to
adapt to the changing needs of the faithful and the world. This development continues to shape
the Church's approach to pastoral theology, aiming to create a more compassionate, relevant, and
involved Church in the contemporary landscape.

BIBLIOGRAPHY
Heinz Schuster, "Pastoral Theology: Nature and Function,"Concilium3 (1965), 4-9; Heinz
Schuster, "Pastoral Theology," in Sacramentum Mundi, ed. Karl Rahner (New York:
Herder & Herder, 1969). 365-368
Synod of Bishops, The New Evangelization for the Transmission of Christian Faith.
Lineamenta, 2.
In this sense, the opening lines of Vatican ll Gaudium et spes describes the proper role of
shepherding priest, February, 22, 2013, accessed at http://www.
Vatican.va./archive/hist_council/documents/vat- ii_cons_19651207_gaudium-et-
spes_en.html.

14
John Paul II, Pastores Dabo Vobis, Retrieved 2 July 2013 from
http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_jp
ii_exh_25031992_pastoresdabo-vobis_en.html, §11 Hereafter cited as PDV.
Extraordinary Synod of Bishops 1985, "A Message to the People of God,” Origins 15, no. 27
(1985), p. 449
This phraseology was not uncontroversial, but resulting grammatical changes actually
strengthened the charisms position. Moons, ‘Pneumatological Renewal,’ 235. For a
detailed account of §4’s history, see 146–257.
Mario Midali, Practical Theology. Historical Development of Its Foundational and Scientific
Character, Biblioteca Di ScienzeReligiose 156 (Roma: Libreria Ateneo Salesiano, 2000),
pp. 19-20.
Białkowski, Michał. "Main Revival Movements in the Catholic Church Before the Second
Vatican Council." Historia Polityka 31, no. 24 (2018): 73-86.
Dames, Gordon E. "The dilemma of traditional and 21st century pastoral ministry: Ministering to
families and communities faced with socio-economic pathologies." HTS Teologiese
Studies/Theological Studies 66, no. 2 (2010).
Sander, Hans-Joachim. "Gaudium et spes." The Oxford Handbook of Vatican II (2023): 183.
Vosko, Richard S. "Moving Forward: Liturgical Transformations in the Roman Catholic
Church." Liturgy 38, no. 1 (2023): 66-73.
Goizueta, Roberto S. "Liberation Theology 1: Gustavo Gutiérrez." The Wiley Blackwell
Companion to Political Theology (2019): 280-292.
Przygoda, Wiesław. "Models of Salvific Activity of the Church. The State of Research and
Future Perspectives." Roczniki Teologiczne 64, no. 6 (2017): 41-51.
Stinson, James Gerard. Pope Paul VI and lay ministries. Gonzaga University, 1987.
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