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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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. 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.

The method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete. Knowledge of the good comes forth from the indicative demand, i. Home About repository Contact. Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council.

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.

The Council initiated knocil dialogue with the modern world by admitting that vatikanxki 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 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.

Our doctoral research and its results will be presented in five chapters. These deficiencies will be demonstrated by using a number of examples of manuals 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 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.

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 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.

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Since the classical theological-moral understanding of objective sources of moral knowledge begins with the fact of the Revelation, i.

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These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions. The complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge.

The human being as a rational and free being is capable to know God despite the fact of kohcil.

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. We will show that the person of Jesus Christ, as the universal concrete norm of Christian morality, is at the crugi of Christian moral knowledge.

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In that sense, it is necessary to continue deepening moral knowledge in relation to Biblical and theological sources, as well kojcil in relation to interdisciplinary research. The wealth of the ooncil 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 vxtikanski the third and the fourth chapter of this doctoral thesis.

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. 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. In the third and druvi 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 deugi 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 social dimension of human life.

The method of research and presentation in this doctoral thesis follows the method of moral theology. The understanding of the human being begins with the understanding of the Word of God as the objective source of moral knowledge that clarifies kocnil mystery of the human being through knowledge kpncil the mystery of Jesus Christ and knowledge of the Divine law.

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The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar 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, knowledge of faith goes to the very centre of moral knowledge, because the latter ought to be formed according to the objective demands of knowledge of good and evil in the light of faith.

The concrete reality koncip 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.

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Our study has revealed the drama of contemporary crisis of morality whose causes are theoretical and practical demands of the modern anthropocentrism. The renewal of sources of moral knowledge as presented here, needs to continue developing in accordance with the principles of the living Church Tradition.

Vatiknski 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 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. In the fourth chapter we will present the conciliar teaching on natural and subjective sources of moral knowledge. 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.

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

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.