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SECOND - 11 reference results
second, abbr. sec or s, fundamental unit of time in all systems of measurement. In practical terms, the second is 1/60 of a minute, 1/3,600 of an hour, or 1/86,400 of a day. Since the length of the day varies, however, the second must be defined in more precise terms. For many years it was defined as 1/86,400 of the mean solar day (see solar time), thus eliminating seasonal variations. Because the rotation of the earth itself is not constant, the second was redefined (1956) in terms of ephemeris time (ET), which is calculated from the motions of celestial bodies in accordance with the laws of motion; 1 sec is 1/31,556,925.9747 of the length of the tropical year for 1900. In 1967 the second was redefined to be 9,192,631,770 periods of vibration of the radiation emitted at a specific wavelength by an atom of cesium-133.
Vatican Council, Second, popularly called Vatican II, 1962-65, the 21st ecumenical council (see council, ecumenical) of the Roman Catholic Church, convened by Pope John XXIII and continued under Paul VI. Its announced purpose was spiritual renewal of the church and reconsideration of the position of the church in the modern world. The most spectacular innovation of the council, which convened Oct. 11, 1962, was the invitation extended to Protestant and Orthodox Eastern churches to send observers; the meetings were attended by representatives from many of those churches. Another obvious feature was the diversity of national and cultural origins shown among those who attended from all over the world.

One of the announced aims of the conference was to consider reform of the liturgy, primarily to bring the layman into closer participation in the church services and therefore to encourage some diversity in language and practice. Great emphasis was also laid from the beginning upon the pastoral duties of the bishops, as distinguished from administrative duties. The procedure at the conference accorded with democratic practice, and there was lively debate between the "progressive" and "conservative" groups. By the time of its adjournment the council had issued four constitutions, nine decrees, and three declarations. The nature of these statements was conciliatory, avoiding rigid definitions and condemning anathemas.

Session II (Sept.-Dec., 1963) produced the Constitution on the Sacred Liturgy (permitting vernacularization of the liturgy and stressing greater lay participation in the ritual) and the decree on the media of social communication. Out of Session III (Sept.-Nov., 1964) came the Dogmatic Constitution on the Church (which espoused the principle of episcopal collegiality with the pope), the decrees on ecumenism and on the Eastern Catholic churches, and the proclamation of the Blessed Virgin Mary as the "Mother of the Church."

Pope Paul VI opened Session IV (Sept.-Dec., 1965) with the announcement that he was establishing an episcopal synod to assist the pope in governing the church. That final session issued the Dogmatic Constitution on Divine Revelation and the Pastoral Constitution on the Church in the Modern World; the decrees on the bishops' pastoral office, on the appropriate renewal of the religious life (i.e., the life of the religious orders), on education for the priesthood, on the ministry and life of priests, on the apostolate of the laity, and on the church's missionary activity; and declarations on Christian education, on religious freedom, and on the relationship of the church to non-Christian religions (which included an important passage condemning anti-Semitism and recognizing "the bond that spiritually ties the people of the New Covenant to Abraham's stock"). Even before the close of the council Pope Paul began to establish a series of commissions to implement the council's wide-ranging decisions.

Bibliography

See H. Küng, The Council, Reform, and Reunion (tr. 1962); H. Daniel-Rops, The Second Vatican Council (tr. 1962); D. C. Pawley, An Anglican View of the Vatican Council (1962, repr. 1973); W. M. Abbot, ed., Documents of Vatican II (1966); A. Gilbert, The Vatican Council and the Jews (1968); X. Rynne, Vatican Council II (1968); A. Flannery, ed., Vatican Council II: Constitutions, Decrees, Declarations (repr. 1996) and Vatican Council II: Conciliar and Post Conciliar Documents (2 vol., repr. 1996).

Sino-Japanese War, Second, 1937-45, conflict between Japanese and Chinese forces for control of the Chinese mainland. The war sapped the Nationalist government's strength while allowing the Communists to gain control over large areas through organization of guerrilla units. Thus, it was an important factor in the eventual Communist defeat of the Nationalist forces in 1949. In its early stage, the war was often called the China Incident.

Origins

Following the Manchurian Incident (Sept., 1931), the Japanese Kwantung army occupied Manchuria and established the puppet state of Manchukuo (Feb., 1932). Japan pressed China to recognize the independence of Manchukuo, suppress anti-Japanese activities, and form autonomous regional governments in N China. The Japanese were partially successful in 1933 and 1935 when they forced China to form two demilitarized autonomous zones bordering Manchuria.

Outbreak of War

Growing domestic opposition to the Nationalist government's policy of self-strengthening before counterattacking in N China and Manchuria led to the kidnapping of Chiang Kai-shek was kidnapped at Xi'an in Dec., 1936, by Chang Hsüeh-liang. Chiang was forced to agree to a united anti-Japanese front with the Communists as a condition for his release. The situation was tense, and in 1937 full war commenced. A clash (July, 1937) between soldiers of the Japanese garrison at Beijing and Chinese forces at the Marco Polo Bridge was the pretext for Japanese occupation at Beijing and Tianjin. Chiang Kai-shek refused to negotiate an end to hostilities on Japanese terms and placed crack troops outside the Japanese settlement at Shanghai. After a protracted struggle Shanghai and the national capital, Nanjing, fell to the Japanese. The Chinese broke the Huang He dikes (June, 1938) to slow the enemy advance. In late 1938, Hankou and Guangzhou were taken.

Japanese strategy was aimed at taking the cities, the roads, and the railroads, thereby gaining a net of control. Thus, although the Japanese by 1940 had swept over the eastern coastal area, guerrilla fighting still went on in the conquered regions. The Nationalist government, driven back to a temporary capital at Chongqing, struggled on with little help from outside. Chinese resources were inadequate, and the supplies sent over the Burma Road were far from sufficient. The Chinese cause continued to decline despite vast resistance and bloody fighting. Dubious of China's ability to sustain a protracted war, Wang Ching-wei broke with Chiang Kai-shek and established a collaborationist regime at Nanjing (1940).

World War II

The Japanese bombing of Pearl Harbor brought the United States into the war and merged the Sino-Japanese War into World War II as China declared war on Japan, Germany, and Italy. American and British loans and supplies, the establishment of military air bases in China, and the aid of an increasing number of U.S. and British advisers helped relieve China as Japan diverted armies elsewhere. Nevertheless, China's military position continued to deteriorate until Apr., 1945. In May the Chinese launched a successful offensive at Zhijiang (Chihkiang) that lasted until Japanese capitulation on Aug. 14. The Japanese troops in China formally surrendered Sept. 9, 1945. By the provisions of the Cairo Declaration, Manchuria, Taiwan, and the Pescadores were restored to China.

Bibliography

See H. Feis, The China Tangle (1953); F. C. Jones, Japan's New Order in East Asia (1954); D. J. Lu, From the Marco Polo Bridge to Pearl Harbor (1961); J. H. Boyle, China and Japan at War, 1937-1945 (1972); L. Li, The Japanese Army in North China (1975).

Second Shepherds' Play, an English miracle play by the Wakefield Master (fl. 1425-50). The play portrays the adoration of Jesus by the shepherds. It is noteworthy for its introduction, a dramatically astute burlesque about a sheep stealer.
Second Adventists: see Adventists.
Nicaea, Second Council of, 787, 7th ecumenical council, convened by Byzantine Empress Irene. Called to refute iconoclasm, the council declared that images ought to be venerated (but not worshiped) and ordered them restored in churches. Practically the only Western delegates were the papal legates, but popes have confirmed the conciliar canons. It is the last council accepted by both the Roman Catholic Church and the Orthodox Eastern Church as ecumenical.
Lyons, Second Council of, 1274, 14th ecumenical council of the Roman Catholic Church. It was summoned by Pope Gregory X to discuss problems in the Holy Land, to remove the schism of East and West, and to reform the church. The reunion of Constantinople and Rome had been proposed by the Byzantine emperor, Michael VIII, who hoped to avert the imperial designs of Charles of Anjou and other Latin leaders. There were long preliminaries at Constantinople, and at the council the Greek delegates made all the necessary concessions, including the concession on the Filioque issue (see creed), and reunion was proclaimed. The reunion, however, was unpopular in the East and ignored in the West and was officially denounced by Michael's successor Andronicus II. The legislation of the council for church reform was well prepared, supported by statements submitted by the bishops for the pope. Emphasis was laid on abuses at the diocesan level (e.g., plural benefices, absentee clerics, and faulty elections). Perhaps the most important decrees were those that established the system whereby popes are elected by a conclave of cardinals, that set regulations for religious orders, and that granted special protections to the Dominicans and the Franciscans. The double procession of the Holy Spirit from the Father and the Son (Filioque) was formally defined. St. Bonaventure died at the council, and St. Thomas Aquinas died on his way there.
Lateran Council, Second, 1139, 10th ecumenical council of the Roman Catholic Church, convened at the Lateran Palace, Rome, by Pope Innocent II. The council attempted to heal the wounds left by the schism of the antipope Anacletus II (d. 1138) and condemned the theories of Arnold of Brescia. Among the council's canons were prohibitions of clerical concubinage and marriage and of the use of bows and crossbows in fighting Christians; simony and usury were also condemned.
Constantinople, Second Council of, 553, regarded generally as the fifth ecumenical council. It was convened by Byzantine Emperor Justinian I to settle the dispute known as the Three Chapters. In an attempt to reconcile moderate Monophysite parties to orthodoxy, Justinian had issued (544) a declaration of faith. The last three chapters anathematized the writings of Theodore of Mopsuestia, Theodoret of Cyrus, and Ibas of Edessa for Nestorianism. While the charge was true of their writings to a certain extent, the Council of Chalcedon had cleared those men of any personal heresy. Justinian's edict had the effect of slighting the council and encouraging Monophysitism; it was deeply resented in the West. Pope Vigilius, resisting at first, was constrained to support the edict. Under pressure from the Western bishops he then reversed himself. In retaliation, Justinian called a council at Constantinople; it was attended by only six Western bishops, boycotted by Vigilius, and dominated by Justinian and the Eastern bishops. The council approved the imperial edict and seems to have censured Vigilius. The pope was forced to ratify the council's work the following year. The West, in general, was slow in recognizing it as an ecumenical council, though ultimately it was accepted, chiefly because of the orthodoxy of its pronouncements.

(1962–65) 21st ecumenical council of the Roman Catholic church, announced by Pope John XXIII. It has come to symbolize the church's readiness to acknowledge the circumstances of the modern world. Among the most notable of the 16 documents enacted were the “Dogmatic Constitution on the Church,” which treats church hierarchy and provides for greater involvement of laypeople in the church; the “Dogmatic Constitution of Divine Revelation,” which maintains an open attitude toward scholarly study of the Bible; the “Constitution on the Sacred Liturgy,” which provides for the use of vernacular languages in the mass in place of Latin; and the “Pastoral Constitution on the Church in the World of Today,” which acknowledges the profound changes humanity has experienced in the modern world and attempts to relate the church to contemporary culture. Observers from other Christian churches were invited to the council in a gesture of ecumenism.

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