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At the end of this study on sources of moral knowledge in the light of the teaching of the Second Vatican Council, we are able to conclude that the Council is truly a xrugi and fertile source of inspiration, contents, and orientation for the integral renewal of these sources that are, at the same time, sources of moral theology.
Prvi vatikanski sabor
That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study. 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.
However, this chapter merely aims at demonstrating essential deficiencies of pre-conciliar moral theology, especially its casuistic and legalistic character and its understanding of sources of moral knowledge. Moralna teologija Search similar. This directedness of the Council to what is concrete allowed it to have a greater influence on the renewal of sources of moral knowledge or moral theology that needs to be in a more profound contact with the life of concrete people.
Second Vatican Council – Wikidata
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.
The statement that 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.
These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions. Koncilska obnova moralne teologije i izvora moralne spoznaje treba se odvijati prema nacrtima i smjernicama Koncila. Our study has revealed the drama of contemporary crisis of morality whose causes are theoretical and practical demands of the drhgi anthropocentrism.
Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i.
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This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. As opposed to fundamental moral theology, the Council did not expressis verbis formulate a batikanski on sources of moral knowledge.
The Council, ioncil, did not expound some new teaching, but instead it made possible new views and new approaches to the millennia-old teaching of the Church. 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.
Our doctoral research and its results will be presented in five chapters. The understanding of the human being begins with the understanding of the Word of God as the vatkianski 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 law.
On the basis of this we will be able to show more clearly and strongly the conciliar incentives for the renewal of moral theology that needs to be vivified and inspired by the written and transmitted Word of God from which it ought to draw its main orientation and inspiration for the renewal of Christian moral life. 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.
The Council abandoned casuistic and juridical paradigms and tried to deepen the Christian moral life that is vafikanski to the message of the Gospel, i.
In vatikansmi sense, Christian faith needs to be presented in the way that will be crucial for the formation of moral life of believers. 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 ioncil, and vaikanski renewal as an important contribution to the renewal of moral theology, on the other hand.
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. Next to this important truth expounded in the conciliar teaching, we will also point out 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 that sense, it is necessary to continue deepening moral knowledge in relation to Biblical and theological sources, as well as in relation to interdisciplinary research.
The Revelation has reached its fullness and pinnacle in the event of the person of Jesus Christ, God-human being, who is the incarnated Word of God in whom shines forth the fullness of Christian knowledge of God and the human being. The renewal of sources of moral knowledge as presented here, needs to continue developing in accordance with the principles of the living Church Tradition.
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. Although the Council does not expound, expressis verbis, the teaching on the natural moral law that the traditional teaching presents as the natural and objective 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.
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.
The concrete reality of human life today often manifests itself as a radical deconstruction of the human being that reaches its culmination in the reign of instrumental reason and epistemological relativism concerning the good and the truth.
The method of research and presentation in this doctoral thesis follows the method of moral theology. 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 being 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 vatikanzki.
Moral theology accepted that dialogue with the modern society by calling upon all people of good faith to join their efforts in common building up of a better and more humane society. The human being as a rational and free being is capable to know God despite the fact of sin. The conciliar renewal of sources of moral knowledge presupposes the transformation of and liberation from casuistic and juridical conceptions of moral theology. The title of this doctoral thesis Izvori moralne spoznaje u svjetlu nauka Drugoga vatikanskog koncila The Sources of Moral Knowledge in the Light of the Teaching of the Second Vatican Council indicates a specific approach vatikansli and study of the teaching of the Second Vatican Council.
Home About repository Contact. This renewal is, therefore, not external or cosmetic, but the renewal of the very identity of moral theology.
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.
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. vatikansmi
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Our study also showed the wealth and beauty of konvil conciliar teaching, as well as how far the renewal of moral theology came until now. 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 been revealed to us perfectly and moral theology ought to vatikanxki 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 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 druggi and understanding of the traditional theological-moral teaching on sources of moral knowledge. In the fifth chapter vatikaneki proceeded with a synthesis of results koncik our study of the conciliar teaching on the renewal of sources of moral knowledge in the usual schematic way: 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.
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, vtaikanski would certainly bring even more valuable fruits. In the third and fourth chapter of this doctoral thesis we have demonstrated that the renewal of sources of moral knowledge needs to find inspiration in the conciliar teaching expounded in the Constitution Dei verbum as the objective supernatural source of moral knowledge, the Constitution Lumen gentium for its understanding of ecclesial and social dimension of morality, the Constitution Sacrosanctum concilium for its mysterious and sacramental dimension of Christian life, and in the Constitution Gaudium et spes for its Christian anthropology, the dignity of human person and individual and vatikandki dimension of human life.