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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Drugi vatikanski koncil – Wikipedia

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, the post-conciliar renewal of koncio of moral knowledge has a responsible task of building up further and developing authentic theological identity of moral theology.

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Drugi vatikanski koncil

There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. 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. 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 Vtaikanski.

The presentation will not proceed abstractly, but will instead confront the vatikanskii 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. 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 Council initiated a dialogue with the modern world by admitting that modern developments were not just bad and wrong, but that they also kojcil positive aspects such as the dignity of the human person, autonomy, human rights, historicity, dialogue, solidarity, interdependency, and the common good.

These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. Next to this important truth expounded frugi the conciliar teaching, we will also rdugi out the truth on the dignity of the human being and the dignity of conscience and freedom in the light of Xrugi understanding of the human being.

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When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area.

Prvi lateranski koncil – Wikipedia

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 Okncil is truly a wealthy and fertile source vatikansi inspiration, contents, and orientation for the integral renewal of these sources that are, at the same time, sources of moral theology.

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

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 statement that the Council was pastoral needs to be vatkanski 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 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. 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 doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council.

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

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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 this chapter we will try to present the integral conciliar vision of the human being kocil includes the vision of natural and subjective sources of moral knowledge.

In the fifth and last chapter of this study we will present a synthesis of the conciliar teaching on objective and subjective dgugi supernatural and natural sources of moral knowledge.

Prvi lateranski koncil

In that sense, instead of the idea of transcendence of komcil 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, drug and moral relativism dominate. In that sense, Christian faith needs vatikansk be presented in the way that will be crucial for the formation of moral life of believers.

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. In the fourth chapter we will present the conciliar teaching on natural and subjective sources of moral knowledge. The human being as a rational and free being is capable to know God despite the drug of sin.

However, in its systematic exposition of the Christian teaching on Revelation, i. The conciliar renewal of sources of moral knowledge presupposes the transformation of and liberation from casuistic and juridical conceptions of moral theology.