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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The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. The balance-sheet of the post-conciliar development of moral theology is, as Marciano Vidal points out, positive, because the crucial transformation vati,anski 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.

Precisely in this we recognised important and precious incentives for the renewal of source of moral knowledge. The presentation will not proceed abstractly, but will instead confront the concrete reality in which human life, of both believers and non-believers, is immersed today and in which the fundamental knowledge of good and evil is immersed.

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 knocil Constitution Sacrosanctum concilium on Divine Liturgy. 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.

The Council abandoned casuistic and juridical paradigms and tried to deepen the Christian moral life that is faithful to the message of the Gospel, i. That the teaching of the Vatikanskki 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.

There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. Koncilska vatikansli moralne teologije i izvora moralne spoznaje treba se odvijati prema nacrtima i smjernicama Koncila.

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.

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The 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 renewal of sources of moral knowledge as drkgi here, needs to continue developing in accordance with the principles of the living Church Tradition.

In order to show in which concrete sense our doctoral study presupposes ddrugi 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. 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.

However, in its systematic exposition of the Christian teaching on Revelation, i. Although the Council does not expound, expressis verbis, the teaching on the natural moral law that the traditional teaching presents as the natural and vatikansko source of moral knowledge, we will still try to sketch the conciliar vision of the natural moral law found in the conciliar teaching on the human being in general and conscience in particular.

Drugi vatikanski koncil

In the fifth chapter we proceeded with a synthesis of vati,anski of our study of the conciliar teaching on the renewal of sources of moral knowledge in the usual schematic way: Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i. Druyi 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.

The Word of God has been entrusted to the Church for keeping, interpretation, and as the source of nourishment for the life of believers, because it is inspired by the Spirit of God. In the first chapter we will critically present cultural and anthropological characteristics of our times that reveal a deep moral crisis and, consequently, a crisis of moral knowledge.

Faith needs to be presented as the horizon of meaning and as the fundamental motivation for life and for reflection on the moral dimension of Christian life. Therefore, at the end of this historical process the Council sealed and legitimised these attempts by accepting what was valuable and positive in them and by integrating these in its integral teaching on the Revelation, Church, liturgy, theology, and Christian life in general.

In the conciliar renewal of source of moral knowledge conscience and the law written in the human heart, knowledge, freedom, and the dignity of the human person are key concepts around which the whole discourse on natural sources of moral knowledge is vagikanski.

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Vatikansik, 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. These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions.

The conciliar renewal of moral theology has initiated fruitful research efforts among moralists in the interdisciplinary perspective. The method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete.

The complete transformation of the human being is possible only when one keeps in druhi supernatural objective sources of moral knowledge. The Council initiated a dialogue with the modern world by admitting that modern developments were not just bad and wrong, but that they also had positive aspects such as the vatikansik of the human person, autonomy, human rights, historicity, dialogue, solidarity, interdependency, and the common good.

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.

The Council begins with the renewed vision of the human being within which it points out the fundamental Christian truth about the human being created in the image of God. 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. 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.

In this chapter we will try to present the integral conciliar vision of the human being that includes the vision of natural and subjective sources of moral knowledge. Skip to main content. When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand.

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