The dignity of the human person: Towards an evangelical reading of the theology of personhood of Vatican II

2005 ◽  
Vol 77 (3) ◽  
pp. 249-259
Author(s):  
Leonardo de Chirico
Keyword(s):  
Vatican Ii ◽  
Religious Freedom ◽  
Human Person ◽  
Modern World ◽  
Roman Catholicism ◽  
Gaudium Et Spes ◽  
Recent Interest ◽  
Dignitatis Humanae ◽  
The Church

Present-day magisterial Roman Catholicism offers an interesting perspective on personhood. Recent interest in personhood has been fostered by Vatican II (1962-1965), especially the ‘Pastoral Constitution on the Church in the Modern World’ (Gaudium et spes) and the ‘Declaration on Religious Freedom’ (Dignitatis humanae). The anthropological thrust of Vatican II is particularly referred to the dignity of the human person, her mystery, and vocation. In all these aspects of personhood, the Church plays a fundamental role. In fact, the (Roman) Church is seen as safeguarding the dignity of the person , shedding light on the mystery of the person, and is the place where the person can fully accomplish his vocation. While the focus seems to be on the person, the Church is always in the background.

scholarly journals BERPIJAK DI BUMI – BERPIHAK KEPADA MANUSIA (Mandat dari Gaudium et Spes)

2017 ◽  
Vol 12 (1) ◽  
pp. 71
Author(s):  
Paul Budi Kleden
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Modern World ◽  
Gaudium Et Spes ◽  
John Xxiii ◽  
The Future ◽  
The Church ◽  
The Catholic Church

Gaudium et Spes is a revolutionary document of Vatican II which can still inspire the Church now and in the future. This document is revolutionary in the sense that it deals with problems, issues and ideas that had never before become the agenda of any Council in the Catholic Church. Gaudium et Spes concretizes what John XXIII named aggiornamento, a process of contextualising the Christian heritage, through which the Church opens itself up to the modern world. This document is also revolutionary because it is entirely a product of the conciliar process of the Council itself. This article presents the process of drafting the document and discusses some issues that are relevant for the Church today and in the future. <b>Kata-kata kunci:</b> proses, Gereja, dunia modern, solidaritas, keadilan ekonomi, martabat manusia, perdamaian.

On the Authority of Papal Encyclicals

2020 ◽  
pp. 288-306
Author(s):  
Ernst-Wolfgang Böckenförde ◽  
Mirjam Künkler ◽  
Tine Stein
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Canon Law ◽  
Religious Freedom ◽  
Human Person ◽  
Law Reform ◽  
The Political ◽  
Teaching Staff ◽  
The Right ◽  
The Church

In this article Böckenförde connects two of the most important concerns throughout his life: the freedom of man and the constitution of the Catholic Church. Böckenförde shows that papal encyclicals are inherently fallible, demonstrated historically for example with reference to magisterial statements on religious freedom, which as late as the nineteenth century condemned religious freedom as leading to the dissolution of the divinely given order of truth. Böckenförde shows that this position is based on a perceived unity of morality and juridical law, which fails to distinguish their respective functions. Böckenförde then discusses the ‘Declaration on Religious Freedom’ by Vatican II as an epochal shift from the right of truth to the right of the person, endorsed with a theological legitimation, namely the dignity of the human person arising from the likeness of God. Böckenförde also proposes that the authority of encyclicals is dependent on the question of how far encyclicals are open to internal criticism, which does not signal a lack of faith, but rather an important corrective that needs to be taken into account by the magisterium based on the concept of sensus fidelium. Without such engagement, the connection between the authority of the teaching staff, which traditionally provides meaningful orientation, and the faithful’s willingness to follow, is in danger of dissolution. As Böckenförde elucidates with reference to the Codex Iuris Canonici of 1983, the political practice inside the Church is far from permitting such engagement. Böckenförde’s concluding remarks are dedicated to the need for canon law reform.

scholarly journals A Igreja que sonhamos construir

2019 ◽  
Vol 65 (260) ◽  
pp. 787
Author(s):  
João Batista Libanio
Keyword(s):  
Vatican Ii ◽  
Religious Freedom ◽  
Modern World ◽  
Indelible Mark ◽  
New Ecological Paradigm ◽  
The Poor ◽  
God's Word ◽  
Religious Dialogue ◽  
Future Demands ◽  
The Church

O início de um Pontificado torna-se ocasião propícia para se sonhar com uma Igreja que se quer construir sobre a herança do Vaticano II e de Medellín. Do Vaticano II, deve-se guardar e enriquecer uma teologia feita no paradigma hermenêutico. Dele emerge a figura de Igreja em que a Palavra de Deus mantém absoluto primado. Ela é pensada na pluralidade de experiências, participativa, colegial, construída em rede. Outros traços a serem reforçados: vocação universal à santidade, diálogo ecumênico e inter-religioso e com o mundo moderno, valorizando a liberdade religiosa. A herança de Medellín deixou a marca indelével da opção pelos pobres numa Igreja da libertação. Prolongá-la significa assumir uma dimensão profético-crítica, uma Igreja de CEBs com liturgia inculturada, ensaiando novas estruturas eclesiásticas. Um olhar mais para o futuro demanda uma Igreja que enfrente os desafios do mundo atual: a ideologia da sociedade moderna avançada e globalizada, a mistura lingüística, o fenômeno religioso. E os caminhos que se abrem de resposta vão na direção da retomada corajosa da prática da libertação, do redimensionamento do magistério oficial e da hierarquia eclesiástica, da evangelização das culturas e do surto religioso espiritualista. Numa sociedade do saber, cabe à Igreja colaborar na criação de um novo paradigma ecológico e de um projeto alternativo de sociedade.Abstract: A new Pontificate is a most favorable occasion to dream of a Church we want to build upon the heritage of Vatican II’s and Medellín. From Vatican II, we should cherish and enrich a theology based on the hermeneutic paradigm. From it comes the Church image where God’s Word excels. It appears in a plurality of experiences, participative, collegial, comprehensive. Other features to be reinforced: universal vocation to sanctity, ecumenical and inter-religious dialogue as well as interection with the modern world, valuing religious freedom. The Medellín heritage left an indelible mark: the option for the poor in the Liberation Church. To prolong it means to take a prophetic-critic dimension, a Church of CEBs (basic ecclesiastic communities) with uncultivated liturgy, practising new ecclesiastical structures. A glance into the future demands a Church that faces the challenges of the current world: the ideology of an advanced modern and globalized society, the linguistic mixture, the religious phenomenon. The answers open ways towards a courageous resuming of the liberation practice, giving a new dimension to the official education and ecclesiastical hierarchy, the evangelization of cultures, and the surge of spiritualist religions. In a society of knowledge, it’s up to the Church to collaborate in the creation of a new ecological paradigm, and of an alternative project of society.

The Church, the Modern World, and the Spirit of Vatican II

2017 ◽  
Vol 15 (4) ◽  
pp. 999-1012
Author(s):  
Bruce D. Marshall
Keyword(s):  
Vatican Ii ◽  
Modern World ◽  
The Church

The Mystical Vision of Simone Weil in Relationship to Roman Catholicism

Horizons ◽  
1986 ◽  
Vol 13 (2) ◽  
pp. 321-331
Author(s):  
F. Ellen Weaver
Keyword(s):  
Vatican Ii ◽  
Roman Catholicism ◽  
Common Humanity ◽  
The World ◽  
Simone Weil ◽  
Institutional Church ◽  
Holistic Vision ◽  
Mystical Vision ◽  
The Church

AbstractSimone Weil was a mystic obsessed with the search for absolutes and with a holistic vision of the world. At the same time she was deeply concerned about the plight of the outcasts of society. This concern rooted her mysticism in reality and, like the biblical prophets, she decried societal abuses. She saw the Church as larger than the institution she was invited to enter through baptism. Her refusal to enter symbolically united her with the members of “common humanity” who were excluded from the institutional Church. This mystical vision was prophetic of the Church of Vatican II.

scholarly journals NO RESPEITO E NO AMOR. ENSINAMENTO DE BENTO XVI E FRANCISCO SOBRE A SOLICITUDE ECUMÊNICA

2016 ◽  
Vol 48 (2) ◽  
pp. 357
Author(s):  
Maria Teresa De Freitas Cardoso
Keyword(s):  
Vatican Ii ◽  
Pope Francis ◽  
Gaudium Et Spes ◽  
Benedict Xvi ◽  
John Paul Ii ◽  
Vatican Council ◽  
De Se ◽  
Joseph Ratzinger ◽  
The Church

RESUMO: O artigo apresenta traços do ensinamento de Bento XVI sobre a solicitude ecumênica e uma nota sobre sua renovação e avanço pelo papa Francisco na sua programática exortação Evangelii Gaudium. Depois de se reportar ao compromisso ecumênico do Concílio Vaticano II, considerado irreversível por João Paulo II, e de observar algumas dificuldades, como sobre a Declaração Dominus Iesus, examinam-se entrevistas, discursos e encíclicas de Joseph Ratzinger/Bento XVI, especialmente em relação com uma afirmação da constituição Gaudium et Spes do Concílio Vaticano II, sobre respeito e amor. No final, acrescenta-se uma anotação breve, mas importante, sobre a renovação e o avanço na Evangelii Gaudium do Papa Francisco. Destacam-se o ensinamento de respeito e o amor como fundamentais para o ecumenismo e o diálogo inter-religioso e valorizam-se: a oração e a espiritualidade; o testemunho da fé preservando a harmonia nas diversidades; a gratuidade e a reciprocidade; o diálogo; a promoção do bem e da paz. Finalmente, a abertura, a Igreja em saída, ao encontro dos outros, como é acentuado na Evangelii Gaudium.ABSTRACT: The article presents traces of the teachings of Benedict XVI on the ecumenical concern and a note on its renewal and advancement by Pope Francis in his programmatic exhortation Evangelii Gaudium. After reporting back to the ecumenical commitment of Vatican Council II, considered irreversible by John Paul II, and to observe certain difficulties, such as on the Declaration Dominus Iesus, it examines interviews, speeches and encyclicals of Joseph Ratzinger/Benedict XVI, especially in relation with an affirmation of the Constitution Gaudium et Spes of Vatican II, about respect and love. In the end, it adds a brief but important annotation on the renewal and the advancement of Evangelii Gaudium by Pope Francis. Here is highlighted the teaching of respect and love as fundamental for ecumenism and inter-religious dialog and value: prayer and spirituality; the testimony of faith while preserving the harmony of diversity; generosity and reciprocity; dialog; the promotion of goodness and peace. Finally, openness, the Church ready to go out, to meet others, as is emphasized in Evangelii Gaudium.

scholarly journals TEOLOGIA DO MATRIMÔNIO E DA FAMÍLIA, DO VATICANO II AOS NOSSOS DIAS

2016 ◽  
Vol 31 (1) ◽  
Author(s):  
João Bosco Lugnani ◽  
Aparecida Eunides Lugnani
Keyword(s):  
Jesus Christ ◽  
Vatican Ii ◽  
Biblical Theology ◽  
Marriage And Family ◽  
Gaudium Et Spes ◽  
The Church ◽  
Genesis A

Resumo: O artigo se propõe a analisar a teologia do matrimônio e da família, desde assuas raízes bíblicas até os ensinamentos magisteriais nos documentos da Igreja. O casalque escreve o artigo, reconhece que o conhecimento dessa teologia é importante para oenfrentamento dos desafios conjugais e familiares. Mas considera que a maior dificuldadeé colocar em prática, na vida pessoal, conjugal e familiar, ao menos as bases principaisdessa teologia. Após destacar quatro pontos da teologia bíblica do matrimônio (a origemdo matrimônio, na criação, em Gênesis; a celebração festiva do encontro com Deus, nasnúpcias do Cordeiro, no Apocalipse; o embate do matrimônio com o pecado e o resgatede sua beleza original por Jesus Cristo; as descrições que embasam o sinal sacramentale a graça do matrimônio, em Jesus e em Paulo), os autores ressaltam aspectos importantesda catequese do papa João Paulo II, de corte bíblico-antropológico, centrada nateologia do corpo, do amor e do sacramento. Retomam textos da Gaudium et Spes e daHumanae Vitae, que consideram significativos para a atualização da doutrina conciliarem nossos tempos.Palavras-chave: Matrimônio e Família; Matrimônio no Vaticano II; Catequeses de JoãoPaulo II.Abstract: The paper intends to analyze the theology of Marriage and Family, from itsbiblical roots until the magisterial teachings in the documents of the Church. The couplewho write, they recognize that the knowledge of this theology is important in order to copewith the conjugal and familiar challenges. But they consider the biggest difficulty is to putinto practice, in the personal, conjugal and familiar life, at least the principal bases of thistheology. After emphasizing four points of the biblical theology of Marriage (its origin inthe creation, in Genesis; the joyous celebration of the final encounter with God, in thewedding of the Lamb, in Apocalypse; the clash of marriage and sin, and the ransom ofits original beauty by Jesus Christ; the descriptions that fundament the sacramental signand the grace of marriage, in Jesus and in Paul), the authors detach important aspects ofJohn Paul II’s catechesis, with biblical-anthropological purport, centered in the theologyof body, love and sacrament. They retake quotations from Gaudium et Spes and fromHumanae Vitae, which they consider meaningful for the actualization of the Council’sdoctrine in our times.Key-words: Marriage and Family; Marriage in the Vatican II; John Paul II’s Catecheses.

scholarly journals Missiological Implications of Conscience in Present-Day Roman Catholicism

2020 ◽  
Vol 6 (1) ◽  
pp. 49
Author(s):  
Reid Karr
Keyword(s):  
Catholic Church ◽  
Vatican Ii ◽  
Roman Catholic ◽  
Moral Theology ◽  
Roman Catholic Church ◽  
Second Vatican Council ◽  
Roman Catholicism ◽  
Gaudium Et Spes ◽  
Vatican Council ◽  
Letter Exchange

During Jorge Mario Bergoglio’s Papacy, The Theology Of Conscience Has Taken On A Significant Role. A Developed Theology Of Conscience Emerged During The Second Vatican Council, Most Notably With Gaudium Et Spes, And Later Developed As Essential In Moral Theology. Francis Is The First Pope To Fully Embody Vatican II Teachings, In Particular In His Incorporation Of The Conscience Into Theology And Practice. During The First Months Of His Papacy, He Made It Clear That Conscience Is Crucial To His Theology And, In A Letter Exchange With A Prominent Italian Journalist, He Underscored Obedience To One’s Conscience As The Key To Receiving Forgiveness Of Sins. This Development Has Tremendous Theological And Missiological Implications For The Roman Catholic Church. KEYWORDS: Roman Catholicism, Pope Francis, conscience, missiology, morality, Vatican II, Gaudium et spes

Maritain and Mounier: A Secret Quarrel Over the Future of the Church

1980 ◽  
Vol 42 (2) ◽  
pp. 152-166 ◽  
Author(s):  
John Hellman
Keyword(s):  
Vatican Ii ◽  
Modern World ◽  
Intellectual Life ◽  
Left Wing ◽  
Nineteen Thirties ◽  
Jacques Maritain ◽  
The Future ◽  
The Church

The hesitancy of French Catholic intellectuals to engage in public quarrels, and speak ill of their dead, has led to the forgetting of arguments and divergences of great importance to the background of Vatican II. It has been widely assumed that France's two most influential Christian intellectuals of the mid-century, Jacques Maritain and Emmanuel Mounier, worked hand in glove to promote what one historian has called a common “French Catholic Understanding of the Modern World.”* In fact, however, letters and diaries only known after the two principals were dead, have revealed deep differences between the two men at a decisive point in the evolution of modern French intellectual life. Maritain's reservations about the left-wing Catholicism and ecumenism of his younger friends remain quite relevant in our own day. In fact Maritain had, and kept, serious reservations about the new kind of Catholicism which Mounier and his new review Esprit articulated in the early nineteen-thirties but kept them private largely because of the secret danger of a known ecclesiastical condemnation for Esprit.

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