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EN
Return to sources in Christian education according to Vaticanum II
EN
e nature of the Church was expressed in Dogmatic Constitution on the Church“Lumen gentium” by numerous pictures and new expressions. ey refer to theBible and patristics. It is necessary to place special attention on two expressions.ese are: the mystery of the Church and the new people of God. e SecondVatican Council used these expressions to name two of titles of chapters of Lumengentium.In this article, the speeches of the Greek Fathers of the Church are detailedanalysed. e Council document refers to them in glosses only. ` numbers –4 in each chapter – contain references to Greek patristics. Totally, in +7 glossesto chapter I and II the Constitution refers to +5 Greek Fathers of the Church andto the anonymous patristic text of Didache. In the final part of this work thedevelopment of the patristic period was summarized in a chronological aspect.It began with Didache, then Irenaeus and John Chrysostom, and finally Johnof Damascus. In comparison to the whole Constitution with reference to thenature of the Church (as the mystery and new people of God) there is very littlepatristic inspiration.In this article, speeches of the Fathers of the Church were not only analysed,but also compared to council texts. anks to this, we see it as a shortanthology of patristic ideas.
EN
e panorama of the Council’s thinking about the universal apostolate, sketchedout in brief, is increasingly becoming the property of the people of God: it permeatesthe minds and hearts, is reflected in the practice of daily life, in the initiativesand apostolic undertakings taken, in the way of thinking and acting. It wouldbe difficult to say, of course, what the actual state of current apostolic activityin the Church is, if we had separate sociological studies. Nevertheless, it shouldbe stated and strongly emphasised that the pioneering suggestions of VincenzoPalottis, enriched by the experience and reflections of future generations, thecontributions of Newman, Perrone and others, deepened and adapted accordingto the demands of the times by the Second Vatican Council, have already becomea lasting heritage and property of the whole people of God, who are becomingincreasingly more aware that they are by their very nature, and therefore mustbe in practice, a people who are eminently apostolic.
EN
Analysing the whole process of the development of the doctrine of redemptionin Gaudium et Spes, we can conclude that the Council responded to thedemands expressed before the beginning of the doctrine. It remained faithfulto the teachings of St omas Aquinas, while preserving the essential contentof his doctrine, although it expressed it in a new language. e Council was ableto positively explain the doctrine of the mystery of redemption, without arguingwith various contemporary theological tendencies. Redemption is shown asthe work of Jesus Christ through His salvific Incarnation and the redemptivepaschal mystery of death, resurrection, ascension and exile of the Holy Spirit.Redemption freed man from the bondage of Satan and sin, became a new covenantwith the Father, reconciled delusions with God and with himself, meritedlife and revealed the mystery of love. Redemption is a great event in the historyof salvation, which begins with the work of Creation. From the history of thevarious editions of Gaudium et Spes, from the interventions of the Council Fathersand from the solutions to the theological problems relating to the wholereality of the modern world, we can conclude that the Pastoral Constitutionon the Church points to the relationship between creation and redemption,speaking of creation in the perspective of redemption and defining redemptionas the renewal of creation in Christ.
EN
The Theological Implications of the Council’s Liturgical Constitution: Changes in the Concept of the Sacrament of Anointing of the Sick.
EN
In the analyses to date only the conciliar guidelines concerning the basic issuesof moral theology have been considered. %is does not mean at all that in thedocuments of the Council’s renewal there are no indications on many issuesthat are simply discussed in the detailed part of moral theology. Such a subjectis the issue of religious freedom, which is linked to the treaty on faith. %eCouncil’s postulate is also to discuss the problem of the priesthood of the faithfulin connection with the treatise on the honour of God (de religione). Moralissues of dialogue and ecumenism, including the participation of Catholicsin the religious life of other faiths (communicatio in sacris), are awaiting elaboration.%e Council’s guidelines for the moralistic theologian also refer to theissue of contemporary social life, which has become the subject of the secondpart of the Gaudium et spes Constitution and were developed by Paul VI in theencyclical Populorum progressio.It seems superfluous to give a complete list of conciliar indications in thearea of moral theology which relate to detailed topics of this theological discipline.In the Council’s renewal of theology, it is not a question of seeking newcontent, but of showing the “old” truths and principles in a living relationshipwith the revealed word of God, taking into account the needs of the humanrace of our time.
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