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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These certainly diminished the presence of rich Biblical and dogmatic contents in moral theology.
Prvi vatikanski sabor
This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism. 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 study also showed the wealth and beauty of the conciliar teaching, as well as how far the renewal of moral theology came until now.
However, in its systematic exposition of the Christian vatikans,i on Revelation, i. Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council.
Prvi vatikanski sabor – Wikipedija
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. 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.
When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. 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.
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 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 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.
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.
Drugi vatikanski sabor
These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. The complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge. 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. 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 method of research and presentation in this doctoral thesis follows the method of moral theology. 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 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 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 development and understanding of the traditional theological-moral teaching on sources of moral knowledge. The method of presentation will rely more on synthetic than analytic approach, which might leave an impression of being incomplete. 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, 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. 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.
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.
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 kkncil. 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.
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: Knowledge of the good comes forth from the indicative demand, i. 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.
However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area.
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. The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. The wealth of the conciliar moral teaching or its inspiring and orientating influence of vagikanski formation of the moral teaching and on the building up of Christian moral druugi has been, to an extent, presented and deepened in the third and the fourth chapter of this doctoral thesis.