DRUGI VATIKANSKI KONCIL PDF
Koncil u Viennu bio je petnaesti ekumenski koncil Katoličke crkve održan od do Koncil je organiziran na inzistiranje francuskog kralja Philippa IV, koji je tražio koncil | Tridentski koncil | Prvi vatikanski koncil | Drugi vatikanski koncil . Ta kategorija vsebuje članke, ki so povezani z Drugim vatikanskim koncilom. II Vatikani kirikukogu (et); 第二次梵蒂冈大公会议 (zh-hans); Sobór watykański II (pl); Seicont Vatican Cooncil (sco); Drugi vatikanski koncil.
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In that sense, the post-conciliar renewal of sources of moral knowledge has a responsible task of building up further and developing authentic theological identity of moral theology.
These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions. We believe that on the basis of the comprehensive conciliar teaching we can confidently develop and deepen essential theses of the teaching on sources of moral knowledge and, on this basis, offer a valuable contribution to their better understanding, on the one hand, and their renewal as an important contribution to the renewal of moral theology, on the other hand.
As opposed to fundamental moral theology, the Council did not expressis verbis formulate a teaching on sources of moral knowledge. Precisely in this we recognised important and precious incentives for the renewal of source of moral knowledge. Knowledge of the good comes forth from the indicative demand, i.
Because of this, the conciliar mandate and demand to renew moral theology imposes itself with new emphases and one of these is certainly the need for renewal of sources of moral knowledge that are, at the same time, sources of moral theology.
The complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge. On the basis of this we can conclude that the Council allowed fruitful and multifarious development of moral theology that ought to be positively evaluated.
However, we also determined that there was a whole line of individual attempts to renew moral theology on different grounds than casuistic and juridical, starting from the second half of the 19th century.
In the continuation of this chapter, we will present the mutual relationship between the Church and the Word of God as the source from which deep moral knowledge and the transformation of Christian moral life and the life of the whole Christian community develop. The conciliar renewal of sources of moral knowledge has re-initiated the process of bringing closer together moral and dogmatic theology, since pre-conciliar moral theology relied too heavily on juridical and canonical conceptions.
We will show that the person of Jesus Christ, as the universal concrete norm of Christian morality, is at the centre of Christian moral knowledge. At the end of this relatively long and arduous journey of doctoral research and in accordance with its contents, we would like to point out still that every human deed has its limitations and its imperfections and we gladly confess that this doctoral thesis is certainly not an exception. The conciliar renewal of moral theology has initiated fruitful research efforts among moralists in the interdisciplinary perspective.
In that sense, Christian faith needs to be presented in the way that will be crucial for the formation of moral life of believers. The conciliar renewal of sources of moral knowledge needs to be put in the perspective of meaning that takes up the whole existence of the human being; i. Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i.
In order to understand moral knowledge it will be important to clarify the relation between faith and reason because reason is, in the conciliar understanding, the reflection of the image of God in the human being. Such social developments were not known before the Council, but we saw that the Church and moral theology can respond to contemporary challenges of the moral crisis only through the power of inspiration, contents, and renewing guidelines of the Second Vatican Council.
In that sense, it is necessary to continue deepening moral knowledge in relation to Biblical vtaikanski theological sources, as well as in relation to interdisciplinary research. The wealth of the conciliar moral teaching or its inspiring and orientating influence of the formation of the moral teaching and on the building up of Christian moral life has been, to an extent, presented and deepened in the third and the fourth chapter of this doctoral thesis.
Our study also showed the wealth and beauty of the conciliar teaching, as well as how far the renewal of moral theology came until now.
Drgi presentation of the teaching of these constitutions and some other documents, such as the Declaration Dignitatis humanae, brought forth renewed approaches in the interpretation of fundamental Christian truths. The human being as a rational and free being is capable to know God despite the fact of sin. Hence, knowledge of faith goes to the very centre druyi moral knowledge, because the latter ought to be formed according to the objective demands of knowledge of good and evil in the light of faith.
In order to show in which concrete sense our doctoral study presupposes the traditional moral-theological teaching, the second chapter will present a short overview of the development and understanding of the traditional theological-moral teaching on sources of moral knowledge.
However, this chapter merely aims at demonstrating essential deficiencies of pre-conciliar moral theology, especially its casuistic and legalistic character vatjkanski its understanding of sources of moral knowledge.
In the third chapter we will, finally, focus on the study and presentation of the conciliar teaching on objective and supernatural sources of moral knowledge as these were, in our interpretation, exposed in the Dogmatic Constitution Dei Verbum on Divine Revelation, the Dogmatic Constitution Lumen gentium on the Church, and in the Constitution Sacrosanctum concilium on Divine Liturgy.
Our doctoral research and its results will be presented in five chapters. The statement kobcil the Council was pastoral needs to be understood in terms of its orientation and approach, insofar as it aimed at expounding the Deposit of Faith in a pastorally reflected and directed way.
Next drubi this important truth expounded in the conciliar teaching, we will also point vaatikanski the truth on the dignity of the human being and the dignity of conscience and freedom in the light of Christian understanding of the human being.
In the fourth chapter we will present the conciliar teaching on natural and subjective sources of moral vatikasnki.
Drugi vatikanski koncil in English – Slovenian-English Dictionary
The renewal of sources of moral knowledge as presented here, needs to continue developing in accordance with the principles of the living Church Tradition. In this study we will consistently focus on the fundamental source of our topic, the teaching that has been systematically presented in all documents of the Council, especially in the four constitutions: We determined that pre-conciliar moral theology was structured in an overly casuistic and juridical way.
Hence, in the centre of Christian moral knowledge we ought to put the person of Jesus Christ in whom the mystery of God and the human being has druig revealed to us perfectly and moral theology ought to be inspired by the person of Jesus Christ in whom the mystery of the Revelation as a supernatural and objective source of moral knowledge has been shown to us. In the fifth chapter we proceeded with a synthesis of results of our study of the conciliar teaching on the renewal of sources of moral knowledge in the usual schematic way: The Council, therefore, did not expound some new teaching, but instead it made possible new views and new approaches to the millennia-old teaching of the Church.
The understanding of the human being begins with the understanding of the Word of God as the objective source of moral knowledge that clarifies the mystery of the human being through knowledge of the mystery of Jesus Christ and knowledge of the Divine kobcil.
Without doubt, the conciliar renewal of sources of moral knowledge needs to get back to authentic theological sources and this means, primarily, to the Word of God, which needs to be the soul of all moral theology. These certainly diminished the presence of rich Biblical and dogmatic contents in vatikwnski theology.
Prvi lateranski koncil
The balance-sheet of the post-conciliar development of moral theology is, as Marciano Vidal points out, positive, because the crucial transformation in self understanding of moral-theological work took place and this opened up a possibility to take up new topics, new approaches, new goals, and new perspectives. In that sense, instead of the idea of transcendence of the human being, the reason separated from the transcendence dominates; instead of the dignity of the human koncik as a unique being composed of body and soul, a truncated anthropology reigns; instead of objective knowledge of good and evil, subjectivism and moral relativism dominate.
These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. However, in its systematic exposition of the Christian teaching on Revelation, i. The Council left us with a heritage of letter and spirit that demand formation of moral knowledge and moral practice in accordance with essential contents of the Christian teaching.
That the teaching of the Second Vatican Council can be studied and interpreted in the light of sources of moral knowledge is proven by the fundamental orientation of the Council itself that, on the one hand, aimed at the integral renewal of the Church and the teaching and, on the other hand, at the integral renewal of the human being and society in the Christocentric key.
After years of research we can state that with the passage of time its fruits have started to appear and if we would not need to bring it to its completion in this thesis, it would certainly bring even more valuable fruits.