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Journal articles on the topic 'Magisterium of the Catholic Church'
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1
Jehaut, Rikardus. "Panggilan Untuk Mengajar: Harapan Terhadap Pendidik Katolik Dalam Berbagai Dokumen Magisterium Gereja." Jurnal Alternatif Wacana Ilmiah Interkultural 1, no. 1 (April 11, 2021): 23–36. http://dx.doi.org/10.60130/ja.v1i1.31.
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The Church has consistently recognized that catholic teachers have an essential role in Catholic education and must serve as witnesses to the faith, in both word and deed. The constant appreciation for the role of catholic teachers is presented in the Church’s magisterial teachings. A review of these teachings provides understanding of the importance of the Catholic teacher and the teacher ’s role in fulfilling the mission of the Church by preparing students to live virtuous lives in service to society and the Church. The Second Vatican Council’s Declaration on Christian Education, Gravissimum Educationis, outlines the basic principles of Christian education, acknowledging the Church’s reliance on Catholic educators and the importance of preparation in secular and religious knowledge. Twelve years later, the impact of cultural and social pluralism on Catholic education was addressed by the Vatican’s Sacred Congregation for Education in The Catholic School. Supported by these and other magisterial documents, this article explicates the teachings of the Catholic Church summarizing the role of lay Catholic teachers and their qualifications; relationship to the Church; and Gospel witness, the spiritual and professional qualifications required of teachers to effectively impart an authentic Catholic education, expectations associated with apostolic witness and conduct of an authentic Christian role model. The purpose of the article is to provide an account of the expectations and qualities deemed important by the Church for teachers to maintain strong Catholic identity in schools and thereby fulfill the mission of the Church in this apostolate.
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Anuth, Bernhard Sven. "Observations on the Magisterium’s Gender Anthropology and Its Consequences for Women in the Catholic Church." Religions 13, no. 4 (March 31, 2022): 305. http://dx.doi.org/10.3390/rel13040305.
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The Catholic Church has a gender-hierarchical constitution. The Church’s magisterium justifies this structure and the lack of gender equality within the Church with the complementary sexuality of human beings as man and woman, which is considered to be the will of God. In this article, this doctrine is presented in detail, based on relevant documents of the Church‘s magisterium, and is classified with regard to its consequences for women within the Catholic Church. Even though the Church rejects criticism of its position as a dangerous “(gender) ideology”, fewer and fewer women (and men) accept its teaching of a specific “genius of women” and of the assigned gender-specific roles in the Church and in the world associated with it. Moreover, there is now a growing awareness that violence against women is usually related to such hierarchical gender concepts.
3
Fuller, Louise. "The Catholic Church, the Magisterium, and the Theologian." European Legacy 13, no. 7 (December 2008): 863–65. http://dx.doi.org/10.1080/10848770802503923.
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Přibyl, Stanislav. "Sources of the Encyclical „Ut unum sint"." Ecumeny and Law 10, no. 2 (August 9, 2022): 7–28. http://dx.doi.org/10.31261/eal.2022.10.2.01.
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John Paul II’s encyclical Ut unum sint on commitment to ecumenism was published 30 years after the ground-breaking ecumenism decree of Vatican II Unitatis redintegratio. It was meant to present a summary of everything the Catholic Church and its partners achieved in the field of ecumenical efforts. However, the article does not list these achievements but discusses the very fundamentals of Catholic identity, namely, how the Catholic Church is to remain faithful to itself in developing ecumenical dialogue with other churches and ecclesial communities. The article thus provides a detailed analysis of the way the encyclical uses the basic sources of faith, that is, the logia of the Sacred Scripture, Church Fathers and the Magisterium. As one might expect, the documents of the Magisterium that are quoted are the documents of Vatican II because this council represents a real turning point in the relations of the Catholic Church towards ecumenism. The article also considers the role of the canon law for ecumenism because both codices of canon law as well as the ecumenical directory represent major tools for the realisation of ecumenical efforts.
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Buckley, Francis J. "The Catechism of the Catholic Church: An Appraisal." Horizons 20, no. 2 (1993): 301–10. http://dx.doi.org/10.1017/s0360966900027456.
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AbstractThe format is a scholastic treatment of creed, sacraments, morality, and prayer with many allusions to Scripture, church Councils, and teachings of the magisterium, particularly in the social teachings of the church. This Catechism could have been written before the Second Vatican Council with references to Council documents added later, much as the biblical references were added as “proof-texts.” The biblical, liturgical, ecumenical, and catechetical movements have not had a substantial impact on the structure or content of the Catechism. There are many excellent features of the Catechism. It avoids the question-and-answer format. It dropped the major doctrinal errors. Its expanded development of prayer is superb. The greatest weakness of the Catechism is its steadfast refusal to distinguish teachings of the magisterium which demand an assent of faith from teachings which demand some other interior assent.
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Salzman, Todd A., and Michael G. Lawler. "Magisterium, Theologians, and the Need for Dialogue." Horizons 46, no. 1 (May 15, 2019): 79–112. http://dx.doi.org/10.1017/hor.2019.52.
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Throughout history there have been theological tensions between official church teachers and church theologians, creating at times a divide between both the magisterium and theologians and also between theologians of different methodological approaches. We offer as examples of tension the declarations by the USCCB's Committee on Doctrine (CD) on the “inadequacies in the theological methodology and conclusions” of our book and of the books of three other contemporary theologians. These examples afford us the opportunity both to consider the theological tensions in general and to propose a solution to them. We establish some ecclesial context for dialogue with the CD, calling attention to four factors in this context: first, recent patterns of discourse between theologians and the magisterium in statements issued against particular theologians; second, an important change in the Catholic concept of church; third, an equally important change in how Catholic theologians set about doing theological ethics; and fourth, the reaffirmation of the importance of conscience by the Second Vatican Council in the 1960s and, more recently, by Pope Francis.
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Loughlin, Gerard. "Catholic homophobia." Theology 121, no. 3 (April 16, 2018): 188–96. http://dx.doi.org/10.1177/0040571x17749147.
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Understanding homophobia as a discursively constituted antipathy, this article argues that the culture of the Catholic Church – as constituted through the Roman magisterium – can be understood as fundamentally homophobic, and in its teaching not just on homosexuality, but also on contraception and priestly celibacy. Moreover, in this regard, the article argues for a hermeneutic of continuity from the pontificate of John Paul II to that of Pope Francis – the latter’s ambivalence repeating the ‘scrambling’ of speech that is typical of homophobic discourse.
8
Fahey, Michael A. "Book Review: Magisterium: Teaching Authority in the Catholic Church." Theological Studies 46, no. 2 (May 1985): 358–60. http://dx.doi.org/10.1177/004056398504600216.
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Hinson, E. Glenn. "Book Review: Magisterium: Teaching Authority in the Catholic Church." Review & Expositor 82, no. 4 (December 1985): 616–17. http://dx.doi.org/10.1177/003463738508200428.
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Krupa, Jozef. "Anointing with the Holy Oil of St. Sharbel — a New Phenomenon in Catholic Practice." Roczniki Teologiczne 69, no. 6 (June 29, 2022): 61–75. http://dx.doi.org/10.18290/rt.22696.4.
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In recent years, especially in eastern Slovakia, a new phenomenon has emerged in Catholic practice — anointing with the Holy Oil of St. Sharbel. Although the rite of such anointing is not found in any liturgical book, some Catholic priests of the Latin rite, especially in this part of the country, confer it to the Catholics of their rite. Catholics from various parts of Slovakia, western Poland, Ukraine, Moravia and others also take part in it. The author of the article mainly uses the comparative method, comparing this practice with the documents of the Magisterium and the bishop guidelines. He tries to find out if it is a sacramental in the Maronite church. If so, he states that the priests of the Latin rite cannot confer sacramental of the Maronite church without permission. The aim of the article is to find an answer to the question of whether it is a sacramental within the Catholic Church of the Latin rite or a rite that belongs to the field of human faith, such as immersion in the Lourdes water, during which several miraculous healings have taken place, but which is not accompanied by any assistance by a priest or deacon.
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Cantù, Francesca. "„De Signis Ecclesiae Dei”. L’ecclesiologia militante di Tommaso Bozio." Textus et Studia, no. 3(7) (November 17, 2017): 7–33. http://dx.doi.org/10.15633/tes.02301.
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What were the identifying marks of the true Church of God has been a strategic theological issue in the dispute between Catholics and Protestants in the modern age. Oratorian Tommaso Bozio’s De Signis Ecclesiae Dei (1592) represents a notable example of post-Tridentine controversialist theology, conceived in the Rome of the Counter Reformation as a form of a militant ecclesiology against heresy, to defend Catholic orthodoxy and aspiring to present itself as the theology of the Papal Magisterium. The article analyses the signa of the universality and of the Roman nature of the Catholic Church, of the primacy of the Roman Pontifex, source and foundation for any further spiritual and temporal power, and the signa of felicitas temporalis of the Spanish Monarchy as evidence of its historical adherence to the Ecclesia Dei.
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Abramov, Alexander. "Catholic Magisterium on euthanasia: from Pope Pius XII to Pope Francis." Философская мысль, no. 7 (July 2021): 30–45. http://dx.doi.org/10.25136/2409-8728.2021.7.36102.
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The subject of this research is the so-called Magisterium of the Popes on the topic of euthanasia, i.e. a set of formal texts that have high authority and normativity in the Roman Catholic Church. The history of development of the Vatican doctrine in this field stretches from 1950s, undergoing substantial changes. The author traces the evolution of philosophical and religious-ethical grounds of the views of the Holy See on euthanasia and assisted suicide. The goal of this article consists in determination of continuity of the concept of Magisterium, as well as the level of adaptability to the challenges of time. The author reveals the moral concepts and categorical apparatus that are essential for the formation of the magisterial doctrine in its modern form. Within the Russian research practice, the materials of the Catholic Magisterium has not previously become the subject of a separate in-depth examination as special group of philosophical-religious texts. The set of papal doctrinal documents dedicated to euthanasia is studied in the chronological aspect, as well as in light of the development of the socio-philosophical value system of Catholicism. The article employs virtually all documents that are of key importance for studying the establishment of the Roman doctrine of euthanasia. Many text, namely of the last two decades, are introduced into the Russian-language scientific discourse for the first time. The conclusion is made that the social transformations become a serious challenge for the conceptual core of the Magisterium, and force the Vatican theology to reason out the renewed system of argumentation in the post-secular and anti-clerical space of the Western society.
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Kmieć, Michał. "Constantability of Catholic Church Teaching Religious Freedom." Chrześcijaństwo-Świat-Polityka, no. 24 (May 18, 2020): 157–79. http://dx.doi.org/10.21697/csp.2020.24.1.25.
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The purpose of the article is to embed the twentieth-century teaching of the Church's Magisterium on the right to religious freedom in the Church's Tradition, showing clear evidence for the continuity of this teaching. Religious freedom is not a law that existed in the teaching of the Church fifty years ago, but one of its traditional elements, which may not have been strongly realized for centuries. It is, however, one of the elements of science about the relationship between the Church and the state that does not contradict any other elements.
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Chernyi, Aleksei. "Church as institution: polemics between catholic journals "Concilium" and "Communio"." St. Tikhons' University Review, no. 109 (October 31, 2023): 46–66. http://dx.doi.org/10.15382/sturi2023109.46-66.
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The article analyses the polemics on the institutional and authoritative aspects of life of the Catholic Church in the international Catholic journals “Concilium” and “Communio”, created in the first few years following the Second Vatican Council. The former welcomed reforms and sought to extend the conciliar innovations to various spheres of Catholic Church life; the latter was represented mainly by conservative authors. These journals, which numbered among their authors the most prominent theologians of their time, express different views on the post-conciliar development of Catholicism, illustrate the long-standing conflict between modernism and traditionalism, reveal the specific make-up of the modern Catholic academic community as well as a new phase in the development of Catholic mass-media. The author concludes that the institutional aspect of the life of the Catholic Church constituted an important part of the discussion in these journals, especially in the 1970-ies - the early 1980-ies. Whereas the authors of “Concilium” advocated for democratization of Church life, the limitation of authoritative powers of the bearers of the Church office and the distribution of authority in the Catholic Church, “Communio” attempted to protect the authority of Catholic magisterium, warn against a hasty reinterpretation of the institutional power and emphasize its inextricable connection with the nature of the Church itself. At the same time, “Communio” took care to meet the requirements of the academic genre, while “Concilium” expressed a high degree of critical anti-institutional pathos, which the declared intention to accept Church reform does not directly imply. The texts published in the journals demonstrate a deep-rooted conflict, which dates back to the period of fighting modernism, and, being still unresolved, continues to determine the life of the Catholic Church. The contrasting editorial policies reflect, on the one hand, the intensifying polarization and the pluralistic character of Catholic theology after the Second Vatican Council, on the other hand – a close interaction between the religious and the socio-political life spheres of modern Catholics, which renders the analysis of religious communication even more relevant.
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Mikulášek, Josef. "Synodality: The Church that Still Listens and Learns." AUC THEOLOGICA 12, no. 1 (November 25, 2022): 11–27. http://dx.doi.org/10.14712/23363398.2022.15.
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This article addresses one specific aspect of the synodal vision of the Church which is currently discussed in the Catholic Church. This aspect consists of the vision of a Church that is still a Church learning who to be and how to be. Using the construct of a community of practice, adopted from the field of the sociology of learning (Etienne Wenger), I analyse how the synodal Church, preferring the theology of the local Church, is open to new learning. As I demonstrate in the article, such an understanding contains within it a rich heuristic for our understanding of Revelation of God, including implications for an understanding of continuing revelation, as well as a revision of the Church’s concept of the Magisterium (sg.) in favour of the Magisteria (pl.). The article, therefore, shows a surprising point of view: How basic ecclesiological themes help us illuminate the Christian understanding of divine Revelation as an ongoing Revelation in human history.
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Pugeda, Teofilo Giovan S. "A Catholic Moral Appraisal of In Vitro Gametogenesis." National Catholic Bioethics Quarterly 22, no. 1 (2022): 57–67. http://dx.doi.org/10.5840/ncbq20222216.
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In vitro gametogenesis is the process of deriving gametes from embryonic stem cells or induced pluripotent stem cells. While not as well-known as in vitro fertilization, IVG could lead to more moral issues that would require corresponding responses from the Magisterium. Because IVG remains at the experimental stage, mainly using mice, the Magisterium has not issued any such responses in a document along the lines of Donum vitae and Dignitas personae. This essay situates IVG within Catholic moral teachings for those who are unfamiliar with the teachings of the Church but who are interested in forming their consciences and those of others on what is undoubtedly a peculiar medical technique with many moral ramifications.
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VERHEY, ALLEN. "A Protestant Perspective on Access to Healthcare." Cambridge Quarterly of Healthcare Ethics 7, no. 3 (July 1998): 247–53. http://dx.doi.org/10.1017/s0963180198703044.
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In writing this paper I am reminded of a conference that I once attended. On that panel, the Jewish scholar spoke first. “Let me tell you what the Talmud says,” he began, and he gave a wonderful talk full of references to the legal rulings and stories of the Jewish tradition. Then the Catholic priest spoke. “Let me tell you what the Magisterium says,” he began, and he gave a wonderful talk carefully attentive to the moral tradition of the Catholic Church. Finally, a Protestant spoke. “You have heard what the Talmud says and what the Magisterium says,” he began, “Now let me tell you what I think.” I didn't know whether to laugh or cry, but now I find myself in a similar situation.
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Yount, Mary Beth. "I. History and Horizons of Lay Ecclesial Ministry in the US Catholic Church." Horizons 49, no. 1 (June 2022): 174–87. http://dx.doi.org/10.1017/hor.2022.5.
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This theological roundtable has stand-alone articles that are complementary and together trace a flow toward ecclesial participation, of movements of bodies and voices, toward full inclusion in the Catholic Church. These works, taken together, can shed light on the dynamism and development of the church when it responds to pressing social and cultural needs—from official development of structures within the ordained magisterium in response to poverty and economic crises (Yount) to students moving together for change and participatory inclusion (Ahern) and from lay adults forming social action communities for racial justice (Rademacher) and, building on the experience of lay LGBTQ+ Catholics, to demand ecclesial participation (Flanagan). It is movements such as these that call and enact development in the church, and knowing what has come before can prompt our own reflection on what needs to come next and the role of each of us in that.
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Petro, Marek. "The Idea of Solidarity in the Concept of a Human Being Created in God's Image." Philosophy and Canon Law 8, no. 1 (April 18, 2022): 1–14. http://dx.doi.org/10.31261/pacl.2022.08.1.07.
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Moral theology concerns the morality of society and acts of an individual or a group of individuals that constitute that particular society. Morality teaches us to properly respond to God’s calling, so that we can fulfil our ultimate goal. The Catechism of the Catholic Church, regarded as a compendium of the doctrines of the magisterium of the Church, can also serve as a valuable source for teaching moral theology. In the first section (“Man’s Vocation Life in the Spirit”) of the third part (“Life in Christ”) of the Catechism of the Catholic Church, we can learn that man has been created “in the image and likeness of the Creator” (chap. 1, art. 1), where solidarity plays a significant role. The present paper analyses this issue.
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Connolly, John R. "Theology in a Catholic University: Newman's Significance for Today." Horizons 29, no. 2 (2002): 260–76. http://dx.doi.org/10.1017/s0360966900010136.
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The article presents an analysis of Newman's understanding of theology and its role in the Catholic University of Ireland. In explaining Newman's understanding of university theology, the article focuses on two elements of Newman's thought. The first is Newman's understanding of theology as a form of liberal knowledge. An application of the elements of liberal knowledge to theology reveals the main characteristics of Newman's understanding of university theology. The second is Newman's understanding of the relationship between the church and the university. Newman distinguishes between the mission of the Catholic Church and the mission of the Catholic university. The distinct mission of the university indicates that the objective of university theology is different from the teaching mission of the magisterium. In the final section, the article examines the significance of Newman's ideas for Catholic universities in the United States today.
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Sasse, Grant M., and Thomas P. Harmon. "Catholic Dogma vs. Social Science Dogmatism." Catholic Social Science Review 26 (2021): 263–79. http://dx.doi.org/10.5840/cssr20212637.
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This article explores how social science literature views dogmatism and how the documents of the Catholic Church and her teachings are seldom regarded in the conceptualization of the human person, specifically focusing on the helping professions. This article examines dogmatism from a Catholic anthropological perspective and with a full appreciation for the Catholic intellectual tradition. It will be shown how through basic clinical skills, one can believe the teachings of the Church's Magisterium and still be an effective and ethical counselor. A distinction between beliefs and actions will be made, showing how relativism is not the only acceptable belief system for helping professionals.
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Alva, Reginald. "Bridging the Gap between Orthodoxy and Orthopraxis: The Catholic Church’s Concern for Migrants." Transformation: An International Journal of Holistic Mission Studies 34, no. 1 (August 2, 2016): 1–11. http://dx.doi.org/10.1177/0265378815602041.
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Migration is a global phenomenon. An essential part of the mission of the Catholic Church is to love Christ particularly in the poor and the weak, which includes migrants. The Magisterium of the Church has consistently stressed reaching out to migrants. However, issuing documents would mean nothing if Christians do not implement them in letter and spirit. Christian charity would be meaningless if it remains only as a part of orthodoxy without orthopraxis. The phenomenal rise in global migration has created unfavorable conditions for many migrants. The Church being an ‘expert in humanity’ has a great task to reach out to the least in the society.1 In this article, we shall examine the role of the Catholic Church in bridging the gap between the orthodoxy and orthopraxis in their mission for migrants. We shall base our study on the documents of the Church and actual cases of migrant ministry in the Church.
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McTavish, James. "Pope Francis and Bioethical Concerns in Amoris laetitia." Ethics & Medics 41, no. 10 (2016): 3–4. http://dx.doi.org/10.5840/em2016411020.
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Amoris laetitia (The Joy of Love), Pope Francis’s apostolic exhortation on love in the family, provides the pontiff’s reflections following the 2014–2015 Synods of Bishops on the Family. In it, he examines the situation of families in today’s world and calls readers’ attention “to the parts dealing with their specific needs.” The Pope anchors Amoris laetitia in the continuity of Church teaching, supporting his observations with various documents from the magisterium, including Humanae vitae, Gaudium et spes, Familiaris consortio, and the Catechism of the Catholic Church.
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Biały, Stanisław. "Promotion of the Catholic family in crisis situations. Analysis taking into account the canonical order." Kwartalnik Naukowy Fides et Ratio 53, no. 1 (March 28, 2023): 144–50. http://dx.doi.org/10.34766/fetr.v53i1.1145.
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The concept of a Catholic family can be explained by its membership in the Church, as well as by its relationship with the sacraments (with God's grace), etc. Its vocation is the community of life of a woman and a man (communio personarum), formed by a sacramental marriage and having children. Such a community enjoys normative (canonical) care and promotion in the legal order of the Catholic Church. This is particularly important when the Magisterium of the Church comes into contact with gender ideology, or secular culture in general (and this is the status quo of the issue). The author of the analysis indicated the most important elements that (in his opinion) are of particular importance for this confrontation. He analyzed in particular those aspects which in the doctrine of the Church are called crisis ones. The aim was to show in what direction the canonical defense of faith, morality, spiritual good, etc. goes (or should go, from the point of view of Catholic ethics). It was about situations where a party practicing the Catholic faith wants to enter into marriage with an unbaptized person or with a notorious apostate faith, i.e. a formal apostate, etc. Here, the Church, apart from the traditional guarantee of faith, demands something more, being (due to the emerging threats of losing faith by a practicing nupturient) reluctant to mixed relationships and similar.
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Austriaco, Nicanor Pier Giorgio. "Embryo Adoption and the Extended Inseparability Argument." National Catholic Bioethics Quarterly 21, no. 1 (2021): 29–35. http://dx.doi.org/10.5840/ncbq20212114.
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The Catholic debate over embryo adoption is at a genuine impasse awaiting resolution from the magisterium of the Catholic Church because both sides have reached a point where there is a fundamental disagreement. Several Catholic ethicists have argued that the ethical reasoning linking the acts of having sex and of making a baby, and therefore reserving both to the causality of a husband, should be extended to the act of becoming pregnant. This would rule out embryo transfer in all its manifestations. However, this dispute cannot be resolved by further argumentation, but requires authoritative definition in response to the question, Should the principle of inseparability be extended to the act of becoming pregnant?
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Slivka, Daniel. "Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 106–16. http://dx.doi.org/10.2478/v10154-010-0010-x.
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Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Divino Afflante Spiritu (Inspired by the Divine Spirit) is an encyclical letter issued by Pope Pius XII on September 30, 1943. It inaugurated the modern period of Roman Catholic Bible studies by permitting the limited use of modern methods of biblical criticism. The Catholic bible scholar Raymond E. Brown described it as a 'Magna Carta for biblical progress'. The first purpose of the encyclical was to commemorate the fiftieth anniversary of the issuing of Providentissimus Deus by Pope Leo XIII in 1893, which had condemned the use of higher criticism. In the encyclical, Pius XII noted that since then, advances had been made in archeology and historical research, making it advisable to further define the study of the Bible. In his encyclical the Pope stressed the importance of diligent study of these original languages and other cognate languages, so as to arrive at a deeper and fuller knowledge of the meaning of the sacred texts. Catholic translations of the Bible have been based directly on the texts found in manuscripts in the original languages, taking into account also the ancient translations that sometimes clarify what seem to be transcription errors in those manuscripts, although the Latin Vulgate remains the official Bible in the Latin Rite of the Catholic Church. The Holy Scripture as a source of revelation was getting more often towards the believers at the beginning of last century. Interest in individual aspects of biblical text meant many difficulties for the Church. On the other end it brought great interest in Bible. Also new movements in Church and Magisterium explications helped it. Convocation of Second Vatican council vouched Catholics interest in positive changes in various Church ranges. It led to ratification the constitutions, edicts and declarations.
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Ciećko, Szymon Krzysztof. "Teologiczne rozumienie Tradycji." Studia Theologica Varsaviensia 57, no. 2 (November 30, 2020): 187–99. http://dx.doi.org/10.21697/stv.2019.57.2.08.
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The article presents the issue of Tradition in the understanding of Catholic theology. It starts from the definition of tradition in general and then presents thetheological understanding of Tradition in relation to the person of Jesus Christ and bearers of Tradition, above all the Church as the People of God and the Magisterium. Finally, selected council rulings are analyzed in which the subject of Tradition is raised in its relation to the Holy Scriptures.
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Kubasiak, Piotr. "Von der Trennung zur Communio." Disputatio philosophica 19, no. 1 (January 11, 2018): 87–99. http://dx.doi.org/10.32701/dp.19.1.7.
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In view of current political and social challenges, the border between church and state, which was defined in the 19th century, should be reflected in a critical way. As a proposal, one could attempt to re–define this relationship by using the concept of civil society. The political sciences see the church as a part of civil society. The magisterium of the Catholic church and big parts of theology, however, never use this term. In order to better serve its mission, the church with its material and immaterial resources should begin to understand itself as a part of civil society. This requires the church to be transformed into a «public church” and theology into «public theology”, a transformation which will not only help to build a more just society, but will also help the church to fulfil its own mission.
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Marangi, Ettore. "Biblical foundation and magisterial development of the dogmatic datum of the poor as a theological place." Teocomunicação 49, no. 2 (December 31, 2019): 34384. http://dx.doi.org/10.15448/0103-314x.2019.2.34384.
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There are serious reasons to argue that with Evangelii Gaudium by Pope Francis, the magisterium of the Catholic Church has finally come to fully acknowledge the function of the locus theologicus played by the poor. This study, which constitutes the first of two articles devoted to the subject, investigates the foundation of this dogmatic datum in two sources of revelation: the Holy Scripture and the recent teachings of the magisterium. To this end, in the first place, it examines the role that the Old and New Testaments entrust to the poor within revelation; then it documents the rediscovery of the poor as theological place in the most important documents of the magisterium, during the time between Vatican Council II and Evangelii Gaudium. ***Fundamento bíblico e desenvolvimento magisterial do dado dogmático do pobre como lugar teológico***Existem razões sólidas para arguir que, com a Evangelii Gaudium, do Papa Francisco, o Magistério da Igreja Católica, finalmente, passou a reconhecer a função do locus theologicus exercido pelos pobres. O presente estudo, que é o primeiro de dois artigos dedicados ao tema, investiga os fundamentos desse dado dogmático em duas fontes da revelação: a Sagrada Escritura e os ensinamentos recentes do Magistério. Para esse fim, examina-se, primeiramente, o papel atribuído aos pobres pelos Antigo e Novo Testamentos na revelação; em seguida, demonstra-se a redescoberta dos pobres como lugar teológico nos documentos mais importantes do Magistério durante o intervalo de tempo entre o Concílio Vaticano II e a Evangelii Gaudium.
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Maksimov, Alexey. "“The way God expects the Church to go in the third millennium”. Synodality in the Catholic Church today: theological aspects and challenges." St.Tikhons' University Review 101 (June 30, 2022): 26–41. http://dx.doi.org/10.15382/sturi2022101.26-41.
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The article is devoted to the consideration of such a phenomenon in theology and ecclesiology of the modern Catholic Church as synodality. In October 2021, the first phase of the XVI General Assembly of the Synod of Bishops of the Catholic Church dedicated to this topic was opened. The neologism “synodality” has been updated in Catholic theology since the pontificate of Pope Francis. Synodality is becoming one of the priority terms not only of the papal Magisterium, but also of that extensive theological reflection, which is trying not only to provide a fairly stable place for the new concept in modern Catholic ecclesiology, but also to find an adequate and relevant definition and argumentation for it. This is not about the accidental characteristics of synodal ecclesiology, but about attempts to develop an authentic theology of synodality, which, in its intuitions, seeks to embrace such a well-known and popular ecclesiological category of the Orthodox East as «sobornost’». Synodality, as the author tries to illustrate, goes far beyond hierarchical structures, representing in fact a special manner of existence and response (modus vivendi et operandi) of the Church as the People of God, a kind of her entelechy, rather than a purely operational method. Encompassing the entire spectrum of the relationship between the social and mystical dimensions of the Church, its institutional and charismatic character, its being ad intra and its missionary outcome ad extra, modern Catholic ecclesiology strives to give the theme of synodality not a functional character, but a priority, essential dimension of the Church and her mission in this the world.
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Mendonsa, Lester. "Exercising the Ecclesial Right in the Defense of Fundamental Human Rights (Canon 747 §2)." Philippiniana Sacra 57, no. 173 (May 1, 2022): 215–46. http://dx.doi.org/10.55997/2002pslvii173a2.
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The Catholic Church enjoys the right to proclaim moral principles even in the social order and to defend fundamental human rights at all times (c. 747 §2). The papal prayer intention of April 2021 once again brings to the fore, the ecclesial right to safeguard human rights, those that have been agreed upon within the Universal Declaration of Human Rights but continue to be violated. The article examines the social and ecclesial implications that are inherent in the exercise of the ecclesial right. This includes the participatory role of every level of ecclesial governance from the papal magisterium to the lay faithful to promote and defend fundamental human rights, and to denounce violations to human dignity and values. The text presents three pastoral indications in accordance with the norm of law and magisterial teachings, to promote the ecclesial right to protect human rights.
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Passos, João Décio. "Epicentros do ensino superior Católico. Um olhar obre os textos do Magistério." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 448. http://dx.doi.org/10.29386/reb.v79i313.1882.
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O Ensino Superior nasceu e acompanhou a história da Igreja Católica, nos aspectos prático, teórico e jurídico. As práticas e orientações sobre a questão estiveram presentes nos ensinamentos da Igreja, de modo direto ou indireto, na medida em que a história avança e apresenta suas interrogações sobre o significado da vida e do ser humano. A presente reflexão aborda os principais Documentos do Magistério dedicados à temática, sobretudo no contexto da sociedade moderna. Analisa esses ensinamentos a partir da hipótese de dois epicentros fundamentais: a tradição escolástica e o Concílio Vaticano II.Abstract: Higher Education was born and followed the history of the Catholic Church in practical, theoretical and juridical aspects. The practices and orientations on the question were present in the teachings of the Church, directly or indirectly, as history advances and presents its questions about the meaning of life and of the human being. The present reflection addresses the main Magisterium Documents dedicated to the theme, especially in the context of modern society. It analyzes these teachings from the hypothesis of two fundamental epicenters: the scholastic tradition and the Second Vatican Council.Keywords: Higher Education; Church; Magisterium; University.
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Osiecki, Robert. "Hermeneutyka ciągłości jako narzędzie interpretacji teologii stworzenia w wybranych wypowiedziach Magisterium Kościoła." Studia Teologii Dogmatycznej 7 (2021): 123–35. http://dx.doi.org/10.15290/std.2021.07.09.
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The choice between the hermeneutics of continuity and the hermeneutics of rupture as a tool for interpreting theological issues is a very current topic in the context of the challenges facing the Church today. Although the very concept of “hermeneutics of continuity” was coined by Pope Benedict XVI, its practical application has characterized the magisterium of the Church since antiquity. The problem of choosing a hermeneutical model also touches upon the theology of creation. The article indicates the importance of the interpretation of the theology of creation for contemporary theological and anthropological discourse. It further touches on the problem of selecting hermeneutics appropriate for Catholic theology and shows the hermeneutics of continuity as a tool used by Roman popes over the centuries to interpret the theology of creation.
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Sagovsky, Nicholas. "Stephen Sykes: Koinonia, Conflict and Conciliarity." Ecclesiology 15, no. 1 (February 6, 2019): 23–33. http://dx.doi.org/10.1163/17455316-01501005.
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Stephen Sykes thought that an overuse of koinonia language pointed to doctrinal fudge. His desire for clarity in the Church’s doctrine led him to emphasise the place that conflict plays in the life of the Church. His concern with the failure of Anglicanism to address the tensions within it led him to reflect on the exercise of authority and the deployment of power within Anglicanism. In the Orthodox and Roman Catholic traditions, koinonia is primarily a way of speaking about the life of the Holy Trinity and of participation in the Trinitarian life of God. It cannot then imply or contain conflict. Over thirty years, Sykes came to use koinonia confidently as a way of speaking about the conflicted outworking of authority within the Anglican Communion. He modelled a ‘conciliar magisterium’ – a magisterium that is embedded in synodality, that listens to many voices, but affirms episcopacy, and is prepared to teach. Whether such teaching is received can only be seen in the ongoing conciliar process which is the life of the Church.
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Jehaut, Rikardus. "TELAAH YURIDIS-PASTORAL MENYANGKUT PENDAMPINGAN UMAT YANG KAWIN-CERAI-KAWIN LAGI." JURNAL REINHA 8, no. 1 (May 8, 2020): 11–27. http://dx.doi.org/10.56358/ejr.v8i1.1.
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Among the most serious and critical pastoral issues facing the Catholic Church today is the problem of catholics who have been married in the Church and then have divorced and remarried. Their remarriage place them in an irregular situation in the Church, and they are, consequently, banned from the reception of Holy Communion and sacramen of reconciliation as long as their irregular situation persists. Yet, far from treating them with judgmental coldness and aloofness, pastors are obliged by the Magisterium to welcome them openly and sincerely, to stand by them sympathetically and helpfully, and to make them aware of the love of God. The Church loves them, that she is not far from them and suffers because of their situation.The divorced and remarried are and remain her members, because they have received Baptism and retain their Christian faith. On the other hand, in dealing with the case, pastors that out of love for the truth they are obliged to discern carefully the different situations and exhorts them to encourage the participation of the divorced and remarried in the various events in the life of the Church. Pastors impelled to find ways juridically and pastorally to assist them, while respecting Christ's teaching on the sanctity of marriage.
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Gringeri, Christina, and Alexandra Himonas. "Choreographing the Dance of Dissent: Roman Catholic Womenpriests’ Claims to Authority." Religions 13, no. 4 (April 12, 2022): 351. http://dx.doi.org/10.3390/rel13040351.
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In June 2002, seven Roman Catholic women were ordained to the priesthood by two bishops on a boat floating on the Danube River in the presence of hundreds of spectators. Their ordinations broke with two millennia of Catholic tradition prohibiting women priests and started a global movement. Post-ordination, the women priests were excommunicated by the Vatican, yet they still identify as Catholic priests. We explored the central tension of being insiders/outsiders by examining womenpriests’ claims to authority. The thematic analysis of interviews with over one hundred womenpriests and bishops led us to note an emerging theme in their language regarding claims to authority. In this analysis, we asked: how do womenpriests claim authority in ways that differentiate them from Roman Catholic Church authority as well as in ways that clearly position them within the tradition? We found four main strategies by which they make these claims: reclaiming the history and tradition of the early church; claiming the role of the magisterium; embodying authority; and community-based sources of power and authority. We concluded that the womenpriests are engaged in a delicate choreography of the dance of dissent, positioning themselves as the change some people may want to see in Catholicism while remaining true to Catholic roots and rituals.
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Dabrock, Peter. "Das Befremden des Eigenen. Evangelisch-theologische Beobachtungen katholischer Moraltheologie und evangelischer Differenzen ihr gegenüber." Zeitschrift für Evangelische Ethik 50, no. 1 (February 1, 2006): 110–20. http://dx.doi.org/10.14315/zee-2006-0117.
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AbstractThe article presents Observations of Catholic moral teaching from the perspective of Protestant theology in the form of theses. In a first section, main traits and distinctions, especially in the tradition of the claimed Magisterium of the Catholic Church, are outlined. The second section deals with typical Protestant critiques and misunderstandings of the Catholic approach. Following this article they are caused by confounding different Ievels of argumentation: the Ievels of a) the doctrines of teaching, b) the acting of teaching and c) the comprehensive cultural practice. Unfolding these distinctions and their particular functionings the article draws the surprising conclusion that Protestant theology and ethics often do not match Catholic thinking although they think they do by using the same words. This conclusion may have a huge impact on ecumenical ventures and the Protestant self-understanding. A third section, a brief outlook on these questions, completes the train of thoughts.
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Jans, Jan. "Until the End Willed by God? Moral Theology and the Debate on ‘Euthanasia’." Studies in Christian Ethics 24, no. 4 (November 2011): 477–86. http://dx.doi.org/10.1177/0953946811415017.
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This paper has two parts: in the first an analytical reading is offered of the various definitions of ‘euthanasia’ as used by the magisterium of the Roman Catholic Church concluding that they lack precision; in the second a moral theological reading is offered of the claim that because life is a gift of God, humans are not having the right to dispose of life themselves. As a result, the paper tries to show that the language of ‘ownership’ is unfitting for the ethical questions at hand.
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Danilevičius, Eugenijus. "Anthropological Aspects of the Theology of Marriage and the Family in the Light of the Insights of Saint John Paul II." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 13, no. 1 (July 14, 2023): 7–23. http://dx.doi.org/10.15633/pch.13101.
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The article analyses the anthropology of the theology of marriage and the family, presents the foundations of the Christian anthropology of gender, describes the concept of marital love, and introduces the foundations of the theology of indissolubility of marriage and the meaning and mission of marriage using philosophical and theological scientific literature, the writings of John Paul II, the Holy Scripture and the documents of the Magisterium of the Catholic Church. The following lines of further research are anticipated: the family as a small domestic church, the principles of the religious education of children in the family, and the family as a place of vocational disclosure. The conclusions of this theoretical study are presented.
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Caron, Marc. "The Changing Liturgical Role of the Deacon: From Vatican II to the Present and Beyond." Jurist: Studies in Church Law and Ministry 79, no. 1 (2023): 131–65. http://dx.doi.org/10.1353/jur.2023.a913449.
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ABSTRACT: The current liturgical role of the deacon was shaped by the provisions in Lumen gentium (1965) and Sacrum diaconatus ordinem (1967). The publication of the Catechism of the Catholic Church (1997) and of the 1983 Code of Canon Law, along with subsequent revisions to both and the papal magisterium of Popes John Paul II, Benedict XVI, and Francis, have further clarified the Church’s teaching on the nature of the diaconate within the one sacrament of holy orders. Thanks to these developments, the Church is now in a better position to judge whether all the duties assigned to deacons as an exercise of the sanctifying office are appropriate to this rank of the ordained.
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Ganeri, Martin. "The Catholic magisterium and world religions: a study in the modern history of theology." Downside Review 135, no. 2 (January 6, 2017): 111–23. http://dx.doi.org/10.1177/0012580616685695.
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From the time of the Second Vatican Council, the Catholic Church has sought to develop a positive approach to other religions and to interreligious relations in its official teaching. This article outlines the main themes of this teaching in Conciliar and subsequent Papal documents. The Church’s approach is seen to be rooted in the affirmation of the unity of all humanity and is always Christological and ecclesiological in character. The consequent call for dialogue and collaboration becomes a means by which Christians can share in and extend God’s own saving dialogue with humanity. The scope of dialogue has also been deepened so that it encompasses the whole of the lived relation Christians have with members of other religions. The article also considers the main ways in which Catholic theologians have extended official teaching in their more systematic approaches.
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Domaszk, Arkadiusz. "Prawny i katechetyczny wymiar "Drogi Neokatechumenalnej"." Prawo Kanoniczne 52, no. 3-4 (December 10, 2009): 69–90. http://dx.doi.org/10.21697/pk.2009.52.3-4.03.
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The catechistic instruction fulfils an important part in the mission of the Church, among other things that serves to the initiation to the Christian and stable its education into the faith. This thought of the Church undertook the Neocatechumenal Way which came to life in the sixties of the XX Century and is still present in many countries and dioceses. To the development of neocatechumenal communities accompanied the interest of the Magisterium of the Church. The meaning Neocatechumenal Way is especially important on the catechistic field. The educated model of the formation, links back to ancient catechumenat, is useful and fruitful in the gradual and general Christian education and in the evangelization of the present world. The Statutes Neocatechumenal Way, confirmed finally in 2008, possesses also a legal importance. The practice this Way became consequently recognized by the Church. Also an important event was the acknowledgement of the public legal personality of the Neocatechumenal Way. From here the Way enrolls into the realization of the church mission. A consequence of these events is among other things, the adaptation of the liturgy performed in neocatechumenal communities to liturgical rules. Current attempts of defining – what is Neocatechumenal Way in the Church, do not give an univocal answer. This is not one of the church associations, nor other typical ecclesiastical structure. It seems that this is the completely new church formula (in the process of the formation itself) which couldn’t be attributed to until now that is recognized. Christians’ charisma and the attendance of the Saint Spirit produce in the church new practical forms, and simultaneously legal. So understood plurality of ways and the wealth of the Christian life existed in the history. The church recognized the new charisma, also at present and the Magisterium of the Catholic Church accompanies the Neocatechumenal Way.
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Keenan, James F. "The Open Debate: Moral Theology and the Lives of Gay and Lesbian Persons." Theological Studies 64, no. 1 (February 2003): 127–50. http://dx.doi.org/10.1177/004056390306400103.
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[In this final section of the Notes on Moral Theology the author explores the extensive work of Catholic moral theologians reflecting on morality and the lives of gay and lesbian persons. He demonstrates that moral theologians not only critically engage a variety of statements by the different offices of the magisterium, but also investigate the topic by using the resources of the tradition: Scripture, the natural law, theological writings, and human experience. The result is a highly responsible open theological debate that studies not only the lives of some believers but the Church itself.]
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Marangi, Ettore. "Theological Discovery and Future Perspectives of the Dogmatic Datum of the Poor as a Theological Place." Teocomunicação 50, no. 1 (October 29, 2020): e35283. http://dx.doi.org/10.15448/0103-314x.2020.1.35283.
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There are serious reasons to argue that with Evangelii Gaudium by Pope Francis, the magisterium of the Catholic Church has finally come to fully acknowledge the function of the locus theologicus played by the poor. This study constitutes the second of two articles devoted to the subject. Firstly, it delineates the journey, not lacking in opposition and ambiguity, that theology has carried out without which the magisterium could hardly have reached such conclusions. Then, it attempts to highlight the fundamental reasons that underlie the role of theological place the poor play within theology, and proposes new research pathways in which the poor can help us to perform the three following tasks: to understand more appropriately the divine attribute of simplicity, to discover the direction history assumes because of its eschatological orientation, and finally to overcome those ecclesiologies that have allowed clericalism to progressively establish itself within the Christian community.
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Nemes, Steven. "Theology without Anathemas." Journal of Analytic Theology 9 (September 22, 2021): 180–200. http://dx.doi.org/10.12978/jat.2021-9.181913130418.
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The object of the present essay is to establish the possibility of “theology without anathemas.” First, an argument is given for the conclusion that infallible knowledge in matters of theology is not now possible. Both the Protestant doctrine of claritas scripturae and the Roman Catholic understanding of the Magisterium of the Church are rejected. Then, an alternative, “fallibilist” ecclesiology is proposed, according to which (knowingly) to belong to the Church is a matter of (understanding oneself as) having been claimed by Christ as His own. When combined with a universal doctrine of election and a highly objective and actualized doctrine of the Atonement, such a conception of the Church makes it possible to understand theology as a collaborative and cooperative effort on the part of all to understand better this Christ to whom they all always already belong.
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Krupa, Jozef. "Transition from the name ‘dogmatic’ theology to ‘systematic’ theology." Catholic Pedagogy 32, no. 1 (January 17, 2023): 35–48. http://dx.doi.org/10.62266/pk.1898-3685.2023.32.03.
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The term ‘dogmatic theology’ has been replaced with the term ‘systematic theology’ in recent decades. This study presents the gradual development from the first term to the second. It emphasises that the author’s opinion applies only to the replacement of the term ‘dogmatic theology’ with the term ‘systematic theology’. This does not apply if the term ‘systematic theology’ is perceived as a sum of dogmatic, fundamental, moral and spiritual theology and the social doctrine of the Church. The author agrees with the statement that ‘systematic theology’ is characterized as an attempt to reveal the main Christian truths in a coherent and scientific way. In practice, it often coincides with dogmatic theology, but may differ in that it involves a discussion on moral issues. It may differ from dogmatic theology in that it pays more attention to methodology, terminology, the use of philosophical principles, and a unified and challenging perspective on the conditions and limits of theological knowledge. The author concludes by pointing to whether the term change is an official position of the Catholic Church or just a current trend of many theologians and theological faculties. Key words: transition, dogmatic theology, systematic theology, theologian, theological faculties, The Magisterium of the Church, Catholic church
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Parra Contreras, Reyber Antonio. "Comments about the relationship between Science and Faith in the Magisterium of the Church." Revista Latinoamericana de Difusión Científica 3, no. 5 (June 7, 2021): 95–100. http://dx.doi.org/10.38186/difcie.35.07.
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The text analyzes the relationship between Science and Faith in the Magisterium of the Catholic Church. The analysis is based on the position of the Vatican Councils I and II about the importance of Faith and Reason for man, in his search for truth; simultaneously, the orientations of popes Leo XIII and John Paul II were taken into account, in their Encyclicals Aeterni Patris and Fides et Ratio, respectively; some speeches by Popes Paul VI, Benedict XVI and Francis before the Pontifical Academy of Sciences were also analyzed. The Church has sought - from the First Vatican Council to the present - to bring, harmonize and complement the relationship between Faith and Reason; its interest is not limited to promoting scientific research; it also aspires that knowledge be ordered to the welfare of the human being, and the horizon of faith is recognized in the search for truth.
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Suwito, Benny. "Ketaatan Kepada Bapa Sebagai Dasar Kebebasan Moral Kristiani." Lux et Sal 2, no. 2 (July 28, 2022): 91–100. http://dx.doi.org/10.57079/lux.v2i2.61.
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It is quite often that obedience is misunderstood in moral life. Most people, including Catholics, argue that someone who inclines to obedience is not free. Morevover, some Catholics do not agree that they must obey to the Magisterium because it is frequently seen as human institution. Because of that, this paper wants to scrutinize that obedience is not contrary to human freedom. It clarifies that obedience to God is an obedience to the Magisterium, the teaching of the Church. And it wants demonstrate the truth of the role of the Holy Spirit which guarantees all Christians who obey to God are having moral freedom.
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Yazkova, Veronika Evgen'evna. "Meritocracy in focus of scientific controversy: catholic church and italian intellectuals." Contemporary Europe, no. 2 (April 15, 2023): 157–68. http://dx.doi.org/10.31857/s0201708323020122.
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The article deals with the analysis of the arguments used by Italian intellectuals, Church hierarchies, clergy representatives, professors of Catholic universities to explain their attitude to the idea of meritocracy, its prospects and restrictions. The fight against corruption and undeserved privileges is particularly relevant in today's Italy with its traditions of clientelism, nepotism and family ties. At the center of the scientific dispute there are two "sites": the Catholic University of Milan "Sacro Cuore" and the newspaper of the Italian episcopate "Avvenire." During the public discussions, views in defense and against the "merit society" were expressed and argued. Advocates of meritocracy believe that this model will make Italy more modern and competitive, will allow to build a fairer society. Opponents, on the contrary, consider this concept an ideological justification for inequality and a "direct antithesis of democracy." In the future, this situation can cause increased social tension, frustration and deep social pessimism. Catholic thinkers presented the theological examination of "meritocracy". They explained that the Church's moral teaching considers the principle of "retributive" or rewarding justice as unjust and dangerous. The author comes to the conclusion that the polarity of opinions is explained by the conflict of ideological, religious and worldview attitudes of Italian intellectuals, who are not ready to hear the arguments of the opposing side. The stance of the clergy on meritocracy can be explained in the light of the Church's magisterium on the common good, rights and dignity of the person.
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Królikowski, Janusz. "Eklezjalne i naukowe zadanie teologa w świetle instrukcji Donum Veritatis Kongregacji Nauki Wiary." Studia Teologii Dogmatycznej 6 (2020): 133–46. http://dx.doi.org/10.15290/std.2020.06.09.
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In this article the instruction Donum veritatis on the vocation of the theologian in the Church, published by the Congregation for the Doctrine of Faith on 24th May 1990, is treated as the benchmark for the undertaken reflection on the ecclesial and scientific dimension of theology. This document still constitutes an abundant source of guidelines concerning theology and the way in which it should be pursued by each and every Catholic theologian. The instruction draws the attention primarily to a personal vocation of the theologian who remains in the service of the fellowship of God’s People. It results from the very nature of the truth revealed by God which was mercifully conveyed to man so as to bring him to salvation. The gift of truth defines the nature of theology which is a scientific service to God’s truth and by the same token also to God’s People. One of the key elements of this service is the cooperation with the Magisterium of the Catholic Church while preserving its own autonomy. The principle of complementarity is a key factor in this respect and it also determines the ecclesial character of fulfi lling the vocation of the theologian.