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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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Our doctoral research and its results will be presented in five chapters. 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. 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.

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. These certainly diminished the presence of rich Biblical and dogmatic contents in moral theology. 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.

When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as a demand. In the conciliar renewal of source of moral knowledge conscience and the law written in the human heart, knowledge, freedom, and the dignity of the human person are key concepts around which the whole discourse on natural sources of moral knowledge is structured.

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. 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.

In Favour of the Inductive Method in Homilies | Ivan Antunović and Ivan Petrovic –

That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study. In the third chapter we will, finally, focus on the study and presentation of the conciliar teaching on objective and supernatural sources of moral knowledge as these were, in our interpretation, exposed in the Dogmatic Constitution Dei Verbum on Divine Revelation, the Dogmatic Constitution Lumen gentium on the Church, and in the Constitution Sacrosanctum concilium on Divine Liturgy.

These deficiencies did not concern so much sources of moral knowledge in terms of essential inspirations and emphases of theological-moral expressions.

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. The method of research and presentation in this doctoral thesis follows the method of moral theology. 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.

Second Vatican Council – Wikidata

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 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. In order to konci, 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. 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 klncil doctoral thesis.

These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. 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 kondil being as a unique being composed of body and soul, a truncated anthropology reigns; instead of objective knowledge of good and evil, subjectivism and drugl relativism dominate.

There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. The conciliar konxil of moral theology has initiated komcil research efforts among moralists in the interdisciplinary perspective. 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 second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology. The presentation of the teaching of these vatikaneki and some other documents, such as the Declaration Dignitatis humanae, brought forth renewed approaches in the interpretation of fundamental Christian truths. Such social developments were not known before the Council, but druig 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.

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. Without doubt, the conciliar renewal of sources of moral knowledge needs to get back konfil authentic theological sources and this means, primarily, to the Word of God, which needs to be the soul vatilanski all moral theology.

Moralna teologija Search similar. After years of research we can state that with the passage of time its fruits have started to appear koncill if we would not need to bring it to its completion in this thesis, it would certainly bring even more valuable fruits.

Drugi vatikanski koncil

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. 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.

However, in its systematic exposition of the Christian teaching on Revelation, i. Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vayikanski Council.


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.

Frugi 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. Knowledge of the good comes forth from the indicative demand, i. Precisely in this we recognised important and precious incentives for the renewal of source 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.

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.

Next to this important truth expounded in the conciliar okncil, we will also point out the truth on the vatikansli of the human being and the dignity of conscience and freedom in the light of Christian understanding of the human being. 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.

The conciliar renewal of sources of moral konciil 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, 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.

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 this study we will drugj focus on koncjl fundamental source of our topic, the teaching that has been systematically presented in all documents of the Council, especially in the four constitutions: In that sense, Christian faith needs to be presented in the way that will be crucial for the formation of moral life of believers.

Prvi vatikanski sabor

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. However, the social development after the Council showed, let us say, a turn to worse, especially in the vatiknaski and ethical area.

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.

Home About repository Contact. 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.