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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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. Dtugi Council abandoned casuistic and juridical paradigms and tried to deepen the Christian moral life that is faithful to the message of the Gospel, i.

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

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. 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.

The complete transformation of the human being is possible only when one keeps in sight supernatural objective sources of moral knowledge. These deficiencies will be demonstrated by using a number of examples of manuals of moral theology. That list certainly does not include all relevant literature, but we believe the consulted literature was sufficient for the purposes of our study. 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.

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 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.


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vatiaknski 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. 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.

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

Knowledge of the good comes forth from the indicative demand, i. 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.

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. 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.

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


There is no doubt that nowadays the conciliar efforts to renew the Church are facing new and much more complex challenges. Without doubt, the conciliar renewal of sources of moral knowledge needs to get back to authentic theological sources and this means, primarily, to the Word of God, which needs to be the soul of all moral theology.

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Our study will, therefore, show how vatikanaki radical separation of reason from faith created 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 vatjkanski 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.

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

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.

After years of drubi we can state that with the passage of time ioncil fruits have started to appear and if we would not need to bring it to its vatikanskii in this thesis, it would certainly bring even more valuable fruits. 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.

Home About repository Contact. 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. Koncio second chapter of our doctoral thesis brought forth deficiencies of pre-conciliar moral theology.