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 method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete.

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.

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. 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.

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.

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. 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.

This renewal is, therefore, not external or cosmetic, but the renewal of the very identity of moral theology. When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. 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.

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 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.

This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. 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. The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology.

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.

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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 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. 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.

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. 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.

Drugi vatikanski sabor — Википедија, слободна енциклопедија

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.

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

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: Moralna teologija Search similar.

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That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study. Our doctoral research and its results will be presented in five chapters.

In the light of these the true value of subjective moral sources that are discovered in the human being as the bearer of moral good is revealed. 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.

However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area. 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. 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 complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge. Skip to main content. However, in its systematic exposition of the Christian teaching on Revelation, i.

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. 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.

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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.

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. 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 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. 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.

These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. 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.

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.

Drugi vatikanski koncil

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. Koncilska obnova moralne teologije i izvora moralne spoznaje treba se odvijati prema nacrtima i smjernicama Koncila.

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 Vatikandki 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 ,oncil the Constitution Gaudium et spes for its Christian anthropology, the dignity of human person and individual and social dimension of human life.

The conciliar renewal of moral theology has initiated fruitful research efforts among moralists in the interdisciplinary perspective.