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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 determined that pre-conciliar moral theology was structured in an overly casuistic and juridical way.

The conciliar renewal of sources of moral knowledge presupposes the transformation of and liberation from casuistic and juridical conceptions of moral theology. In the light of these vattikanski true value of subjective moral sources that are discovered in the human being as the bearer of moral good is revealed. That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study.

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. Our study has revealed the drama of contemporary crisis of morality whose causes are theoretical and practical demands of the modern anthropocentrism.

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.

Our doctoral research will proceed primarily on the basis of direct study of documents of the Second Vatican Council. 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. The second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar 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.

The presentation of the teaching of these constitutions and some other documents, such as the Declaration Dignitatis humanae, brought forth renewed approaches in the interpretation of fundamental Christian truths. 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. 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.

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 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, it is necessary to continue deepening moral knowledge in relation to Biblical and theological sources, as well as in relation to interdisciplinary research. 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.


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

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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.

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.

Such social developments were not known before the Council, but we 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.

We believe that on the basis of the comprehensive conciliar teaching we can confidently develop and deepen essential theses of the teaching on sources of moral knowledge and, on this basis, offer a valuable contribution to their better understanding, on the one hand, and their renewal as an important contribution to the renewal of moral theology, on the other hand.

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. 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.

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

On the basis of this we can conclude that the Council vatikansmi fruitful and multifarious development of moral theology that ought to be positively evaluated.

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.

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 expounded 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 and social dimension kobcil human life.


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. Skip to main content.

Drugi vatikanski koncil

Without doubt, vatioanski conciliar renewal of sources of moral knowledge needs to get back to authentic theological sources and this means, primarily, to dugi Word of God, which needs to be the soul of all moral theology. Next to this important truth expounded in the conciliar teaching, we will also point out the truth on the druti of the human being and druhi dignity of conscience and freedom in the light of Christian understanding of the human being.

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. This fact is widely recognised in the moral domain that is immersed in a deep crisis and threatened by relativism.

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.

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In the continuation vatikanaki 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. Although the Council does not expound, expressis verbis, the teaching on the natural moral law that the traditional teaching presents as the natural and objective source of moral knowledge, we will still try to sketch the conciliar vision of the natural moral law found in the conciliar teaching on the human being in general and conscience in particular.

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These certainly diminished the presence of rich Biblical and dogmatic contents in moral theology. Hence, knowledge of faith goes to the very centre of moral knowledge, because the latter ought to be formed according to the objective vagikanski of knowledge of good and evil in the light of faith. There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. These deficiencies will vatiknaski demonstrated by using a number of examples of manuals of moral theology.

This directedness of the Council to what is concrete konckl 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.

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.

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 koncip which the whole discourse on natural sources of moral knowledge is structured.

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