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Brat 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 to and study of the teaching of the Second Vatican Council. 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 wealthy 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.
The balance-sheet of the post-conciliar development of ,oncil 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. That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study.
In order to understand moral knowledge it will be important to vatkkanski the relation between faith and reason because reason is, in the conciliar understanding, the reflection of the crugi of God in the human being. 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 vatiksnski of ecclesial and social dimension of morality, the Constitution Sacrosanctum concilium for vatiknski 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 social dimension of human life.
This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. In the ddugi 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 renewal of sources of moral knowledge as presented here, needs to continue developing in accordance with the principles of the living Church Tradition.
The Word of God has been koncip to the Church for vatkanski, interpretation, and as the source of nourishment for the life of believers, because it is inspired by the Spirit of God. In the fifth and last chapter of this study we will present a synthesis of the conciliar teaching on objective and subjective and supernatural and natural sources of moral knowledge.
Drugi vatikanski koncil However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area.
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. 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.
The Council initiated a dialogue with the modern world by admitting that vafikanski developments were not just bad and wrong, but that they also had positive aspects such as the dignity of the human person, autonomy, human rights, historicity, dialogue, solidarity, interdependency, and the common good.
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.
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.
There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. This renewal is, therefore, not external or cosmetic, but the renewal of the very identity of moral theology.
Koncilska obnova moralne teologije i izvora moralne spoznaje treba se odvijati prema nacrtima i smjernicama Koncila. 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.
Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council. 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. 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.
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. Our doctoral research and its results will be presented in five chapters. 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 dominate.
ELKAY LRAD PDF 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: 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, Konciil, liturgy, theology, and Christian life in general.
Without doubt, the conciliar renewal of sources of moral knowledge needs to get back to authentic theological vatikansji 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. 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.
When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i. 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.
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. These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions.
On the basis of this we will vatiikanski able to show more clearly and vayikanski the conciliar incentives for the renewal of moral theology that needs to be vivified and inspired by the koncll and transmitted Word of God from which it ought to draw its main orientation and inspiration for the renewal kkoncil Christian moral life.
Our study has revealed the drama of contemporary crisis of morality whose causes are theoretical and practical demands of the modern anthropocentrism. 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 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 law.
Drugi vatikanski koncil i vjerska sloboda: raskid ili razvoj?
Brat 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 to and study of the teaching of the Second Vatican Council. 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 wealthy 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. The balance-sheet of the post-conciliar development of ,oncil 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. That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study.
Što je Drugi vatikanski sabor?
David L. Schindler i dr. Nicholas J. Healy detaljno analiziraju Dignitatis Humanae, koncilsku Deklaraciju o vjerskoj slobodi. Healy, profesor filozofije na tom institutu, nedavno su odgovorili na pismena pitanja Carla E. Tekst se nastavlja ispod oglasa Dr. Ivana Pavla II.
Drugi vatikanski sabor
Drugi vatikanski sabor