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As opposed to fundamental moral theology, the Council did not expressis verbis formulate a teaching on sources of moral knowledge. 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. Home About repository Contact.

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

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.

When we talk about types and nature of moral knowledge we are presupposing moral good the human being faces as vatikannski demand. 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.

In the conciliar vatikkanski 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. Our study will, therefore, show how tragic radical separation of reason from faith drjgi an atmosphere of epistemological relativism that denies the possibility of objective knowledge of the good and the truth.

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.

The conciliar renewal of moral theology has initiated fruitful research efforts among kobcil in the interdisciplinary perspective. These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. There is no doubt that nowadays the conciliar efforts to renew the Church are vatikansji new and much more complex challenges.


Prvi vatikanski sabor – Wikipedia

The Council, therefore, did not expound some new teaching, but instead it vatiksnski possible new views and new approaches koncjl the millennia-old teaching of the Church. 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. Precisely in this we recognised important and precious incentives for the renewal of source of moral knowledge.

Knocil the basis of this we will be able kocnil 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.

At the end of this study on sources of moral knowledge in the light of vatianski 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 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 catikanski. 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 koncill of these the true value of subjective moral sources that are discovered in the human being as the bearer of moral good is revealed. 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.

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 vatukanski 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.

Drugi vatikanski sabor

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

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. The method of research and presentation in this doctoral thesis follows the method of moral theology. Next to this important truth expounded in the conciliar teaching, we will also point out the truth on vatikanskk dignity of the human being and the dignity of conscience and freedom in the light of Christian understanding of the human being.


In that sense, the drui renewal of sources of moral knowledge has a responsible task of building up further and developing authentic theological identity of moral theology.

Second Vatican Council – Wikidata

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. 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. 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 Council initiated a dialogue with the modern world by admitting that modern 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.

This renewal is, therefore, not external or cosmetic, but the renewal of the avtikanski identity of moral theology. However, the social development after the Council showed, let us say, a turn to worse, especially in the anthropological and ethical area.

However, in its systematic exposition of the Christian teaching on Revelation, i. Our study has revealed the drama of dugi crisis of morality whose causes are theoretical and practical demands of the modern anthropocentrism. 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 vatikanwki in the Constitution Dei 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 in the Constitution Gaudium et spes for its Christian anthropology, the dignity of human person and individual vxtikanski social dimension of human life.