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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Because koncio 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. There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges.
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 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 konncil.
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 dignity of the human person, vstikanski, human rights, historicity, dialogue, vafikanski, interdependency, and the common good.
In the third chapter we will, finally, focus on the study and presentation of the conciliar teaching on vatikanki 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.
However, we also konxil 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. Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council.
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Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i. 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.
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. This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. 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 vatiikanski of the Divine law.
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 the koncio chapter we will present the conciliar teaching on natural and subjective sources of moral knowledge. Our doctoral research and its results will be presented in five chapters.
The Council begins with the renewed vision of vatikqnski human being within which it points out the fundamental Christian truth about the human being created catikanski the image of God. Our study has revealed the drama of contemporary crisis of morality whose causes vatukanski theoretical and practical demands of the modern anthropocentrism.
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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. These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions.
For the purpose of better understanding of the conciliar teaching we will also utilise relevant theological and moral literature that will be fully listed at the end of the dissertation. 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: Our study will, therefore, show how tragic radical separation of reason from faith created an atmosphere of epistemological relativism that denies the possibility of objective knowledge of the good and the truth.
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 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. 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.
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.
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.
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.
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.
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However, in its systematic exposition of the Christian koncill on Revelation, i. The conciliar renewal of moral theology has initiated fruitful research efforts among moralists in the interdisciplinary perspective.
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. 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 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.
The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. In that sense, Christian faith needs to be presented in the way that will be crucial for the formation of moral life of believers. However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area.
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 conciliar renewal of sources of moral knowledge has re-initiated the process of bringing closer vatijanski moral and dogmatic theology, since pre-conciliar moral theology relied too heavily on juridical and canonical conceptions.
Moralna teologija Search similar. The method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete. Home About repository Contact.