Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)


Free download. Book file PDF easily for everyone and every device. You can download and read online Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) file PDF Book only if you are registered here. And also you can download or read online all Book PDF file that related with Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) book. Happy reading Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Bookeveryone. Download file Free Book PDF Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) at Complete PDF Library. This Book have some digital formats such us :paperbook, ebook, kindle, epub, fb2 and another formats. Here is The CompletePDF Book Library. It's free to register here to get Book file PDF Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Pocket Guide.


donate 1 € – click on the church

Oktober AAS. Vatikanischen Konzils G. August AAS. Enzyklika Sacerdotalis caelibatus Juni AAS. Die Abschnitte sind dem 2. Wenn einmal die Eignung des betreffenden Kandidaten feststeht Eine strenge April AAS.

Das II. Vatikanische Konzil - Pfarrer Hans Milch

Aufgabe der Katechese ist es, die Christen zur Unterscheidung von Natur und Werte dessen anzuleiten, was durch die Massenmedien angeboten wird. April Enchiridion Vaticanum , II, , :. Jahrestag der Enzyklika Rerum novarum Mai AAS. Nur dann entfalten die Kommunikationsmittel ihre volle Wirksamkeit. Dabei darf der gesamtgesellschaftliche Bezug nicht fehlen. Das setzt eine gewisse Vertrautheit und einen direkten Umgang mit den Kommunikationsmitteln voraus.

Weiterhin sollen Priester und Ordensleute die Prozesse der Meinungsbildung genau kennen und sich den Gegebenheiten unserer Zeit anpassen. Sacerdotalis caelibatus April Enchiridion Vaticanum , V, , S. Die sozialen Kommunikationsmittel oder Massenmedien spielen eine wichtige Rolle in der Formung des heutigen Menschen, auch des Priesters. Vatikanisches Konzil, Dekret Inter mirifica, passim. Notwendig ist hier eine positive Erziehung, eine Reflexion auf die sozialen Probleme, in die wir hineingestellt sind.

Es ist auch ein Problem der leitenden Personen des Seminars, die fachlich hinreichend ausgebildet sein sollen, um auch diesen Bereich der Erziehung in der rechten Weise zu ordnen. Botschaft zum VIII. Welttag der Massenmedien Mai L'Osservatore Romano , Unsere Aufgabe ist eine Erneuerung der Methoden des Apostolats.

Ansprache Juni L'Osservatore Romano , Geistliche Fortbildung Oktober Enchiridion Vaticanum V, , Nr. Die Vermittlung des Evangeliums Unter den Informationsmedien haben besondere Bedeutung XX der Propositiones , vorgetragen in der XV. Vollversammlung am Oktober und approbiert in der XVI. Botschaft zum XII. Dekret Inter Mirifica , Nr. Johannes Paul I. September L'Osservatore Romano , 1. Oktober :. Ich trenne mich von euch, um mich mit Gott zu vereinigen'. Oktober L'Osservatore Romano , Die Erfahrung zeigt z.

Die Kirche hat heute viele Gelegenheiten, diese Probleme zu behandeln - darin eingeschlossen auch Tage der Sozialen Kommunikationsmittel". Messe Codex Juris Canonici, Vatikanische Buchhandlung, Januar durch die Apostolische Konstitution Sacrae disciplinae leges , und in Kraft getreten am November des gleichen Jahres. Von den 9 Callones, die von den Medien der sozialen Kommunikation handeln - , , , , , , , und - werden hier nur jene 5 gebracht, die irgendwie die besondere Ausbildung des Klerus behandeln.

Die Kirche Botschaft zum XIX. Welttag der sozialen Kommunikationsmittel April L'Osservatore Romano , Inter mirifica , Nr. Communio et progressio , Nr. Vorbemerkung - Die scheinbare Kompliziertheit dieses Themenkatalogs darf nicht verwirren. Leitlinien Nr. Praktisch wird man bei der integralen Bildung auf der ersten Ebene, bzw. Entwicklung in der Zeit. Von der durch Gesten vermittelten zur worthaften-gesprochenen, zur worthaft-geschriebenen-ideographischen, zur Buchstabenschrift und zur gedruckten Schrift.

In der heutigen Epoche: Die Medienkommunikation. Zur Informatik und Telematik. Gegenseitige Beeinflussung von technologischer Entwicklung, Energiequellen und sozio-kultureller Entwicklung. Ursprung und Entwicklungen. Gesamtbewertung der erreichten Ergebnisse. Einige klassische Werke: H. Lasswell und seine Schema-Formel; C. Shannon - W. Weaver und die Informationstheorie ; H.

Lasswell, B. Berelson, A. Moles, E. Katz - P. Lazarsfeld, R. Innis und M. McLuhan; Der Zukunftsshock von A. Die psychisch-sozialen mit den Massenmedien verbundenen Probleme. Gesamtinformelle Akkulturation. Die Gesellschaft der pluralistischen Meinungen. Die Frankfurter Schule: T. Adorno, M. Horkheimer, H.


  • The Discourse of Musicology.
  • Floods and Drought (Clouds and Rain).
  • Individual Offers.
  • QFIAB 85 (2005).
  • Desig de paraules (Catalan Edition)!
  • The Magic Garden.
  • Ordo Templi Orientis.

Die einzelnen Massenmedien: Die Presse. Die journalistische Organisation: auf nationaler und Weltebene. Wie "liest" man eine Zeitung? Die einzelnen Massenmedien: Das Kino. Technische Entwicklung. Das Kino als Darbietung zwischen Kunst und Ideologie. Elemente der filmischen Kommunikation. Entstehung des Filmes. Wirtschaftlich-soziale Strukturen in der eigenen Nation und in der Welt. Wie soll man einen Film "lesen". Teilweise und totale Filmkritik.

Byzantine Theology and its Philosophical Background | Studies in Byzantine History and Civilization

Die einzelnen Massenmedien. Das Radiofernsehen. Technische Begriffe: Entwicklung und Standard. Kritische Aufnahme von Radio- und Fernsehsendungen. Die Zukunft hat begonnen. Kybernetik, Elektronik, Informatik und Telematik sind da. Vom Transistor ist man zur Miniaturisierung und zum Laser fortgeschritten. Es gibt neben den Schallplatten Audio- und Videokassetten. Es gibt Computer, Speicheranlagen, Datenbanken und Satelliten. Wir bewegen uns auf die augenblickliche Kommunikation zu jedem beliebigen Punkt der Erde hin.

Die Funktionen: Zerstreuung. Direkte Beteiligung Sport, Tourismus und Ersatzerfahrungen. Die Funktionen: Information. Quellen und Werkzeuge. Die Agenturen: in der eigenen Nation und international. Heutige Lage und ihre soziale Funktion. Die neue "Weltordnung der Information". Die beiden Berichte: S. Nora - A. Minc und S. Mac Bride. Die Funktionen: Propaganda und Werbung. Das Plakat. Entwicklung in der Zeit: von gelegentlicher zu dauernder. Ideologische Propaganda und Massenmedien bei den neueren Regimen.

Der Slogan. Entwicklung in der Zeit und der psychisch-soziale Raum heute. Elemente der Meinungsforschung. Erforschung des Quantitativen oder nach Motiven; indirekt oder direkt; durch Sondierung oder nach einem Muster. Datenerhebung, Auswertung und Ausarbeitung. Complete intelligibility provides real foundation for individual insights reached through the desire to know.

The denial of complete intelligibility is a denial of something crucial in human knower. It calls for an explanation. Second, the denial of transcendent being means a performative self-contradiction with what we intend in knowing. The only possible explanation for such striving is that there is an absolute being which is the ground and the foundation of all this striving. If there is no such being, then there is really not an explanation, since the intellectual dynamism of man is doomed to frustration, and reality is unintelligible.

According to Wilson, without the complete intelligibility there would be no explanation for the dynamism of human mind towards absolute knowledge. The inner dynamics of intending which is the basis of the process of coming to know, demands the infinite horizon. She wants to strengthen the argument not with a performative self-contradiction, but emphasizing the contradiction between the affirmation of the intelligibility of reality and the denial of the complete intelligibility:.

XXXV, no. Quoted article: J. If one asserts the intelligibility of being, one must assert its complete intelligibility. Something which is not really known by at least someone in fact is not really intelligible. But, if there is only finite knowing, then something always remains unknown, since the infinite horizon of possible questions can never be comprehended by a finite knower, and thus there must be an infinite and unrestricted knower who in fact knows and comprehends all proportionate being.

The drive towards this is a principle constitutive for our thinking. It is not a condition of our having any knowledge at all, nor a condition of our having the knowledge we do have. Only if it were a condition could a valid transcendental argument be mounted. Hepburn is right that one can reach objective knowledge without believing or implying complete intelligibility of reality. Complete intelligibility is not constitutive for our knowledge. Nevertheless, it is constitutive to the pure desire to know and to the dynamism of searching always a better explanation.

Any limited explanation is not satisfactory for pure desire to know. The past success does not explain why we are not satisfied with it any more, and why we always want a better explanation. The notion of complete intelligibility helps to explicate the goal of a pure, unrestricted desire to know. Yet, such a goal or explanation, or a condition of meaningfulness, does not prove the real existence of the complete intelligibility.

Butler proposed a different interpretation. It is more like what Newman has to tell us about converging probabilities. In my understanding, Lonergan did not use the above transcendental defense to prove the existence of God. In Insight, he used the intentionality analysis and the analysis of the unrestricted desire to know to give meaning to the concept of the unrestricted understanding which is the goal of the desire. Lonergan defended the fourfold human structure with the method of performative self-contradiction, but not the affirmation of the complete intelligibility.

This is why they are not satisfactory for human intelligence. But the fact that inexplicable facts are not satisfactory for human intelligence does not prove that reality is completely intelligible and that God exists. We will return to this problem at the end of the next section. Bernard Tyrrell , who according to J. One would naturally expect a good reason to believe that reality is completely intelligible, and then, if affirmative, he can make his commitment to the basic intuition he has. It is quite unusual to ask for such a personal commitment of the reader as part of an argument.

This may sound like an argument ad hominem, which ultimately is not an argument at all, and authentic self-transcending knower has to refute it, because it is not objective. Tyrrell and Q. The commitment to objectivity implies neither the commitment to, nor a proof of the complete intelligibility. Many scientists are committed to the search of objectively validated theories without implicitly or explicitly affirming the complete intelligibility of reality.

We can have a conception of an unrestricted act, even without a grasp of all the intelligibilities. Nonetheless, the difficulty is that even if we can conceive complete intel-. In other words, in this perfect instance of knowing, the act of understanding in the very act of its grasping itself would suffice to fulfill the functions of both understanding and judging as they occur in human knowing.

Ordo Templi Orientis

There are really no explanations no conceptual thinking in an unrestricted act of understanding. The notion of complete intelligibility is operative in the pure desire to know and it can be coherently defined. This does not prove yet, that being as a whole is completely intelligible implying the existence of God. An appeal to the complete intelligibility and God in order to explain our strive for full meaning and knowledge would have to face competing evolutionary theories. In any explanation, whatever is to be explained the explanandum is accounted for by whatever explains it the explanans.

In order for the explanandum to be explained by the explanans, the latter must, at least for the moment, go unexplained. This is a necessary feature of the logic of explanations. A transcendental performative self-contradiction defense does not provide a conclusive argument either, for the reasons explained in the previous section. In Insight, Lonergan proposed an assessment of the a priori impossibility of the real existence of inexplicable facts. In addition to the fact that it is not satisfactory for human intelligence, it is also objectively inconceivable for human mind, and thus it cannot be true.

This a priori statement seems to be at the heart of his cosmological argument. The incompleteness of explanations of reality in terms of contingent being is most obvious in the most fundamental questions regarding the existence of the contingent entities. Of course, the justifications of the previous section, in so far as they are reasonable even though not conclusive , can make the argument more effective.

For instance, J. Even though the arguments are intended to convince people and make a change in human society, they can do so insofar as people are reasonable and authentic. If the existence of God could not be objectively justified, religion and theology would become somehow superfluous, and human decision to believe in God would be objectively and critically groundless.

If an argument is not interesting for somebody, this does not mean that the argument is not good. Both, the principle that each and every question has an answer explanation and the notion of complete intelligibility, are somehow operative in the dynamism of authentic human knowing. They are also important in order to make the concept of an unrestricted act God meaningful. Examination of the validity of the argument has brought to light several crucial principles important for the question of God: The importance of the authentic human desire to know and openness to the search for a complete and objective explanation of all being.

A non-dogmatic and unbiased knower does not dismiss the overall metaphysical questions about the universe as meaningless without a good reason. Once the questions are accepted and the answers are critically examined, Lonergan believed, the affirmation of the unrestricted act of understanding and its identification with God are unavoidable. Lonergan realized that contemporary culture tends to render scholastic or conceptualist philosophy irrelevant, he states that organized systems profoundly affect a culture.

Development is through specialization and integration. The first Lonergan emphasizes philosophical theology the concept and the arguments for the existence of God and the second, philosophy of religion religious experience, conversion, cultural traditions. The philosophical theology of Insight is unfinished. Nevertheless, several important features of his philosophical theology emerge: the value of the arguments for a culture, the crucial role of the pure desire to know in giving meaning to his concept of God, the epistemological requirement of the search for a complete explanation of reality, and the refusal of any obscurantism inexplicable facts.

Sono tali critiche giustificate? Soprattutto, lo sono oggi? Penso che anche se nessuno si riconosce oggi direttamente in tali posizioni, una loro disamina critica possa comunque contribuire a una maggiore comprensione del problema. Assumiamo per ora come vera la visione secondo la quale le scienze si fanno propugnatrici di una visione oggettivista il tema della critica 3. I-VI eds. Hartshorne — P. Weiss , Cambridge MA , ; vols. Non meno grave sarebbe una sottovalutazione della dimensione biologica.

Non esiste organismo, per quanto elementare possa essere, come ad esempio un umile batterio, che, per preservare la propria omeostasi ed alimentare il proprio metabolismo, non sia in grado di monitorare modificazioni del proprio ambiente, come ad esempio un gradiente ossia una variazione direzionale di temperatura, che potrebbe attestare la vicinanza di fonti energetiche.

Vedi J. A mio avviso, qui si intrecciano due diversi aspetti. Mi limito a segnalare qui alcuni testi di uno dei capofila di tale orientamento: A. Si deve al genio di S. La soluzione di S. Ma quanto sono simili, oppure dissimili? Abbiamo visto-. Vedi P. In sintesi, gli oggetti formali delle scienze, della filosofia e della teologia sono diversi e tali debbono restare. Tuttavia, questo non significa che tra scienze naturali e filosofia ci debba essere una contrapposizione e comunque una frattura.

Tuttavia, come spesso accade, tale affermazione veniva fatta alla soglie di un importante mutamento in campo scientifico, che si sarebbe protratto nel corso di tutto il XIX secolo e sarebbe poi sboccato in una radicale riformulazione delle scienze nel corso del XX secolo. Vedi anche J. Nella prefazione alla seconda edizione i progressi della matematica e della fisica vengono contrastati con lo stallo della metafisica. Certo, questo dato di fatto a noi oggi noto non deve portarci a ritenere che la scienza consista soltanto in un discontinuo cambiamento di paradigmi41 e che quindi viga qui un relativismo, almeno a dire delle correnti in filosofia della scienza che si sono fatte maggiormente interpreti di tale concezione discontinuista.

Ho toccato tale punto soprattutto in riferimento alla genesi delle stesse teorie. Come si fa in Th. Ricordo qui alcuni testi classici: R. Pertanto raccomando fortemente un lavoro filosofico che sia in grado di tenere conto dei risultati della scienza e, viceversa, una scienza attenta ai problemi filosofici e teologici. Il riduzionismo appare di fondamentale importanza nelle. Ricordo qui il classico K. Tali requisiti metodologici sono fondamentali anche in filosofia, sia pure con alcune importanti differenze, e sarebbe difficile concepire il nostro lavoro senza farne sistematicamente uso.

Mi limito qui, di nuovo, ad alcuni esempi. Vedi anche G. Per una rassegna vedi M. IVRY — G. Per tale ragione, seguendo le orme del Gesuita Belga Pierre Scheuer,65 auspico la costituzione di una filosofia della natura intesa come una metafisica induttiva. In tale. SHINE ed. Su un piano metodologico, tale filosofia della natura deve poi dimostrarsi in grado di produrre una interessante e fruttuosa conciliazione tra riduzioni-. Sulla distinzione tra energeia e entelechia vedi anche G. Tuttavia, sarebbe un gravissimo errore, quando si dialoga con le scienze naturali, anteporre questa giusta esigenza antropologica alle problematiche scientifiche oggettive, pena una deriva verso uno sterile antropocentrismo.

Se prendiamo il libro di Annibale Fantoli71 su Galileo vediamo che la preoccupazione del Collegio Romano era proprio quella di trovare una filosofia della natura adeguata alla nuova teoria copernicana. Gli attuali cambiamenti di paradigma nel campo scientifico aprono uno spazio nuovo per una fruttuosa interazione con la filosofia e la teologia.

When dealing with the issue of the relations among science, philosophy and theology, one finds several misunderstandings. One is that natural sciences essentially offend the value of the human person.

Martin Buber

Many think that the central place of empirical data in natural sciences is in disharmony with the universal tenets of both philosophy and theology. The idea that science and philosophy are necessarily in conflict is based on a misunderstanding of both science and philosophy. The actual current paradigm shifts in natural sciences opens a new field for fruitful interaction with philosophy and theology. I diversi interventi nel Simposio hanno affrontato la tematica secondo una triplice scansione temporale: passato, presente e futuro. In this issue of Gregorianum we publish three studies in the area of spiritual theology.

Their research is a good example of the link between spiritual experience and theological reflexion. The motive for including these studies is the 50th anniversary of the Institute of Spirituality at the Gregorian University. The different topics were examined under the three perspectives of past, present and future. The first part of the research reflected the past trying to see what permanent elements persist also today.

The sec-. In the next issue of Gregorianum we intend to publish three more studies reflecting these areas. Finally, the Institute of Spirituality has to face some new challenges, especially in the field of formation. Gervais Dumeige Truhlar, o las Quaestiones asceticae de Exercitiis spiritualibus del P.

Aunque podemos advertir que ya el P. Sectio Theologiae Asceticae. En carta del 10 de noviembre de , al p. Ordo anni accademici. Una es la de quienes desean especializarse en espiritualidad ignaciana; y otra la de los que la desean prepararse para ser formadores en los seminarios. Se puede calcular, aunque las cifras no sean exactas hasta ahora, en cerca de 40 obispos, los que han estudiado en nuestras aulas del Instituto de espiritualidad.

Programma degli studi , 6. Joseph de Guibert El p. Ludwig Hertling El p. Hertling apunta, sin declararlo, al reconocimiento de un locus theologicus nuevo: la santidad solemnemente reconocida por la Iglesia. Los pp. Es decir, la Iglesia, en el decurso de los siglos, tiende constantemente a la plenitud de la verdad divina, hasta que en ella se cumplan las palabras de Dios. La Teologia affettiva sale en Mystique et action, Paris, El carmelita p. El franciscano, p. Hertling, C. Truhlar, L. The present work studies the history and pre-history of the Institute of Spirituality Gregorian University, Rome , from its origins as a special doctorate in the Faculty of Theology, to its birth as an autonomous Institute of said Faculty, structured with the grades of Diploma in Spirituality, Licence and Doctorate in the Faculty of Theology Spirituality.

The areas most fully developed by this Institute concern the object, method and specific scope of spiritual theology; the biblical foundations of spirituality and of the method and application of the Spiritual Exercises of Saint Ignatius of Loyola; the particularities of Ignatian spirituality and of apostolic spirituality; spiritual discernment, the charisms and graces of vocations to particular Institutes within the Church. Au jugement de H. II, Paris, , II, Ef Peu importe ici. I, Paris, , Cela ne se peut sans un rigoureux discernement.

La notion. I, Scholz, Weimar , Book 1, ch. Sur la distinction des ordres naturel et surnaturel, voir C. Jn Exercices spirituels, nn. Voir aussi H. Exercices Spirituels, nn. Marx, il. Ainsi par exemple F. I, 37 et vol. En termes anthropologiques, avec F. Voir la critique de F.

Sur cet auteur, voir B. For the questions of the day with which they were engaged — such as the political involvement of Catholics, anti-Christian atheism, or predestination — these men, quite different from one another, strove to give responses drawn from the bi-millennial Tradition of the Church. It is their very lives that they put into what they wrote, even unto the risk of losing them, as was indeed the case of Fr.

Die zweite Trennung war schon alt. Gemeint ist mit dieser zweiten Trennung ein Vorgang im Mittelalter. Schwendimann S. Tag seiner Priesterweihe im Sinn gehabt, jetzt aber sei es Erinnerung an den. Die Stellungnahmen der Theologen in diesem Sammelwerk haben entsprechend einen besonderen Charakter. Sie spiegeln etwas von den Vorbereitungen des Dokumentes, sie verdeutlichen zugleich die Theologien, die zu dieser zusammenfassenden und umgreifenden lehramtlichen Darstellung beigetragen haben — in aller Unterschiedlichkeit und in allem Zusammenhang. Denn schon die Namen der Mitarbeiter, die wenige Jahre darauf beim Zweiten Vatikanischen Konzil fast alle — freilich auf sehr verschiedenen Seiten — wiederzufinden sind, deuten die verschiedenen Tendenzen an, die in der Nachkriegstheologie vorbereiteten, was sich in der Kirchenversammlung zeigen sollte und auch seither die Rezeption dieses Konzils zu bestimmen sucht.

Gleichwohl hatte sie in der ganzen Kirche im Laufe der letzten Jahrhunderte eine Verbreitung erfahren, die. Rahner bestritten. Das geschehe in der konkreten Zuordnung des Bildes zu den begrifflichen Definitionen der Person und Sendung Jesu Christi, woraus sich allerdings ein bislang kaum angewandtes Vorgehen in der Theologie durchzusetzen beginne. Die Mitte des Glaubens angesichts der Mitte der Zeit!

Allerdings schiebt K. Dem Leser wird so gesagt, solche Begriffe im theologischen Sinn nehmen und verstehen zu wollen. Rahner selbst studiert hatte. Hier wird nichts weniger behauptet als dies: Es gibt einen Grundcharakter von Theologie, der kaum Beachtung findet, ohne den jedoch Theologie nicht als Theologie wirklich begriffen werden kann.

Nichts weniger als das; denn gerade er war viel deutlicher und einschneidender als alle anderen auch Kritiker dieser Positionen, er ist ihnen deutlich weniger erlegen als mancher heute illustre Kollege. Ignatius von Loyola13 herauszustellen gesucht hat. Ob ihnen das kritische Potential dieses Vorgehens wirklich klar wurde, mag man in Zweifel ziehen.

Jedenfalls meldet sich hier eine Stimme, der es auf die Ausweitung des Glaubensdenkens auf die vollen Dimensionen der evangelischen Botschaft und des entsprechenden Glaubens ankommt.

O.T.O. Phenomenon Books

Zwar beansprucht er nicht hier eine Theologie der Symbolwirklichkeit als solche vorzulegen. Das klingt bescheiden und ist zugleich anspruchsvoll. Denn es zielt auf ein theologisches Denken, das der Wirklichkeit besser gerecht wird. Kaum findet sich ein Versuch, den inneren Zusammenhang von Glaubenswahrheit und Glaubensleben in lebendiger Weise herauszustellen. Ein John Henry Newman war damit schon im Among these were brothers Hugo and Karl Rahner. Their contribution is a theological reflection on the veneration of the Sacred Heart of Jesus, an example of a rich connection between spiritual reality and theological thought before the Second Vatican Council.

In this case we see a remote theological preparation of the Council and an important theological work which was later developed by the Council itself. All this was happening around the time when the Institute of Spirituality at the Gregorian University was founded. Fra di loro anche Hugo e Karl Rahner. ISBN Credo quia absurdum. Le Christ en sa chair meurt comme nous. Le parcours suivi par Falque est impressionnant. Ce rafraichissement est le bienvenu. Como el mismo A. Lo mismo ha ocurrido en la p. LOIS M. Early christian studies 7 , ; pp.

Lois Farag ha colmado esa laguna. Por el contrario la exegesis In Jo. Cirilo considera en primer lugar su sentido literal. In Jo 2. El sentido espiritual se encuentra en la literalidad del texto. Es un retrato de Cirilo exegeta. Son interesantes los contactos con San Atanasio Contra Arianos 3. Ambos aspectos son tratados con particular lucidez por Farag La presente obra facilita claves para realizarlo con provecho. Montanari, titulada La forma cristiana del soliloquio. Siguiendo a Urs von Balthasar, el A. Este argumento, tratado por P. Con todo, piensa el A.

El ideal cristiano de la interioridad s. Il volume condensa in poco meno di duecento pagine un agevole compendio di teologia trinitaria. La primera parte se centra sobre todo, aunque no exclusivamente, en los escritos de Juan. Jn 11, Si, con buenas razones, el A. LUIS F. Il martirio, compimento della vita morale, Bologna: Edizioni Dehoniane Bologna Etica teologica oggi 43 , ; pp.

Zamboni offerto come studio teologico del martirio cristiano. Il testo, organizzato in quattro capitoli, si presenta in una maniera chiara. Rahner e di H. In questo modo, nella parte sistema-. Tale scelta presenta, accanto ai pregi prima richiamati, anche dei limiti. Il recupero del concetto di coscienza fondamentale del credente, elaborato dalla corrente del pensiero teologico-morale radicata nella teologia trascendentale, avrebbe forse giovato maggiormente.

Pensiamo, infatti, che tale concetto, con le distinzioni a esso proprie, si presti per una maggiore chiarificazione dei termini e per una comprensione migliore dei dinamismi interiori del credente. In questo senso sarebbe da chiedersi: in che modo pensare il vivere quotidiano come glorificazione di Dio? Ma esso va compreso come testimonianza continua e quotidiana della coerenza di vita come vita nel Signore. Se le condizioni oggettive lo esigono, tale testimonianza, talora,. Il problema del metodo in teologia sacramentaria, Assisi: Cittadella Gestis verbisque 2 , ; pp.

Canobbio e A. Bozzolo, A. Cardita, S. Dianich, M. Florio, G. Galeazzi, R. Gerardi, F. Giacchetta, V. Grossi, G. Mazzanti, M. Neri, E. Ottolini, G. Ruggieri, M. Sodi, A. Terrin, B. Testa, E. Gli studi si presentano differenti per lunghezza, intenzione, collocazione sistematica, referenti e ambiti di studio. Alcuni di questi interventi meriterebbero lo spazio di una recensione a parte, o adeguate risposte nella letteratura specialistica agli interrogativi e alle problematiche che in essi sono sollevate.

Altri si richiamano vicendevolmente in modo quasi esplicito, investigando i punti di forza e di debolezza delle diverse impostazioni. La semplice lettura dei due saggi di apertura, firmati da G. Canobbio e da A. Grillo, mostra — meglio di quanto possa fare qualsiasi riflessione sistematica — due approcci possibili molto differenti, che possono tuttavia entrare in fruttuoso dialogo, ad esempio negli stessi interventi della tavola rotonda del medesimo convegno, riportati in chiusura di questo volume. Studi 53 , ; pp. A sussidiarli interviene una bibliografia talvolta di tipo tradizionale o di.

This volume edited by Dr. More than bishops and theologians participated from every corner of the globe representing various Christian traditions. The event was organized in conjunction with the awarding of an honorary doctorate to Cardinal Walter Kasper, President of the Pontifical Council for the Promotion of Christian Unity. The book was formally presented in Rome last October with events hosted by the English-language community at the Oratorio of St. Like the colloquium itself, the text both introduces a fresh new strategy for Christian ecumenism that is fitted to the demands of the present context — Receptive Ecumenism — and illustrates and tests this strategy in relation to what Roman Catholicism can and should learn, or receive, with integrity from its ecumenical partners.

Receptive Ecumenism contains thirty-two original and well-documented essays along with a very ample bibliography and extensive index. This was possible, in part, because the authors themselves all participated in the colloquium, and engaged with one another in the numerous group discussions that took place as they gathered at Ushaw. Receptive Ecumenism is refreshing both in the way it succeeds in articulating the vision as we try to find a way forward in ecumenical relations, but also in its stark realism about fundamental obstacles to full communion that remain.

It should be required reading for all theology students and pastors, especially those specializing in the area of ecclesiology and ecumenism. Indeed, those who read it will inevitably have a very different perspective on the 21st century Christian world as a result: that despite our doctrinal differences among our various denominations, there is actually far more which unites us than that which divides. Paul Murray is to be congratulated for initiating such an ambitious project at Durham and for editing this fine volume which is the fruit of that meeting.

A la Rote This book was produced as a tribute to Bishop Anthony Farquhar, Auxiliary Bishop of the Diocese of Down and Connor in the north of Ireland, to mark the 25th anniversary of his episcopal ordination, in particular recognition of his work in building ecumenical contacts and understanding in what were not always the easiest of circumstances.

There are twenty-one contributions in all, from a wide range of distinguished authors. Ray Davey ch. The rest of the book deals with ecumenism from the point of view of developments and perspectives, mainly in the Irish context but also with reference to Europe and the wider world. Cecil McCullough; ch. Radano; ch. Tony Davidson; ch. Tom Norris; ch. Eda Sagarra; ch. David Stevens. The book, the chapters of which are brief and eminently readable, provides a good panorama of what has been going on in ecumenism with particular reference to Ireland, and of the new challenges which are arising.

Ecumenism emerges as primarily a religious issue, but one which cannot be separated from other social issues; the importance of relationships in ecumenical work is regularly confirmed in the contributions. While this is not a book on ecumenical theology, the issues raised in it show the need for continued theological reflection on the nature of the Church. By and large the authors are admirably realistic and, while recognizing the real achievements which have been reached, do not deny the difficulties which remain and the challenges still to be faced.

Thinking of challenges, one might ask in the current global context how the question of other religions and cultures, which impinge more and more even on the small island of Ireland, will influence the development of ecumenism from here on. Matthew Levering has written a very useful book on the relationship between natural law and biblical theology.

He has obviously done an immense amount of reading, not only in biblical exegesis, but also in the history of philosophy and contemporary natural law theory. This is one of those books, reading which, one does not want to skip past the footnotes, which are often lengthy but, when they are, invariably contain accurate and judicious synopses of debated and otherwise interesting issues. The first provides the reader with thumbnail sketches of the approaches to natural law contained in the writings of four biblicists: Richard Hays, Allen Verhey, John Barton, and David Novak — although Karl Barth is also in the background of the discussion always.

Chapter 2 is basically a survey of modern philosophical approaches to ethics. Again, Levering gives us useful thumbnail sketches of, besides the figures already mentioned, Hobbes, Locke, Rousseau, Kant, Hegel, and Nietzsche. In chapter 3, Levering looks at contemporary, primarily Catholic, natural law theory. The main figures treated here are Martin Rhonheimer, Servais Pinckaers, and Graham McAleer, although, again, there is another voice in the background. Levering prefers Pinckaers and especially McAleer to Rhonheimer, whom he finds too rationalistic and, one suspects, too close to Grisez and Finnis.

Rhonheimer and Pinckaers are well-known by those who follow the contemporary literature; McAleer considerably less so. Levering insists, however, that this latter approach does not collapse the natural into the supernatural. I conclude with two point of criticism. First, chapter 2 supposedly contains accounts of modern natural law theories. Now, one can easily grant that Hobbes and Hegel put forward alternative theories of natural law; with considerably more effort, one might maintain the same of Locke, Rousseau, and Kant.

But in what sense is Nietzsche of all people an exponent of natural law? Or, for that matter, Descartes? Levering would have done better to reformulate what he is doing here. He is not looking at different versions of natural law but at the development of Western ethical theory, often quite independently of any attempt to formulate a theory of natural law. Secondly, if the coupling between the main philosophical figures of chapter 2 and natural law is makeshift, the coupling between the biblical considerations of chapter 1 and the philosophical considerations of chapter 2 is practically non-existent.

The inclusion of this article — and also another article on Romans , mentioned here as forthcoming in Logos — would have made this more truly a book on biblical natural law, as opposed to a treatment of modern ethical and natural law theories preceded by a long, not very well integrated, introduction on the attitude of some biblical scholars to natural law. Historia Theologiae 1 , ; pp. Il saggio tenta dunque di seguire il percorso della scomposizione di quel fascio di luce, del suo rifrangersi o ricongiungersi in diversi temi, dei suoi assorbimenti e trasformazioni, attraverso lo stoicismo, la letteratura biblica, Filone, Clemente Alessandrino, Origene, Metodio, Plotino, fino al ricongiungersi dello splendore scisso di Aglaia nello spettro dei colori del Commento al Cantico dei Cantici di Gregorio di Nissa.

Nuova serie 35 , ; pp. Dopo una congrua trattazione riservata a penitenza, Eucaristia e unzione degli infermi, giustificata pare dalla normativa che soprattutto ad essi afferisce nel can. La puntuale considerazione della normativa soprattutto: cann. Questo modo di procedere provoca a volte la giustapposizione di opinioni diverse, non sempre ricondotte a sintesi. La Dichiarazione Universale dei Diritti Umani. Genesi, evoluzione e problemi odierni , Bologna: Il Mulino Persona 4 , ; pp. Di nuovo, siamo in presenza di ragioni che non toccano solamente il diritto internazionale pubblico, ma la stessa natura e costituzione divina della Chiesa.

Con estas dos palabras, F. Rivas expresa el papel de las mujeres dentro de la Iglesia primitiva, y en gran medida dentro de la Iglesia actual. La obra no pretende ser un manual sobre la historia de las mujeres en el cristianismo primitivo cf. Duby — M. Perrot [eds. En este documento se narran los martirios de algunos cristianos de la comunidad de Tuturba, cerca de Cartago, entre los que destacan Perpetua y Felicidad. Dicho estudio lleva al A. Mai in Orvieto stattgefunden hat. Juli , d. Es ist Papst Clemens VI. Nel viene pubblicato il primo volume, The Infancy Narratives, due anni dopo, nel esce The Resurrection Narratives e da poco, nel , questo ultimo volume, The Passion Narratives.

Frederick A. Homann S. Ad esempio, pure la pittura cristiana in genere degli anni successivi ha subito in tanti casi un debito ispirativo per la realizzazione di varie composizioni iconografiche, derivate appunto dagli scritti e dalle tavole incise del Nadal. Risulta di primaria. Ignazio di Loyola.

Ignazio che lo stesso Nadal. Per questi motivi, quindi, tale pubblicazione rappresenta una sfida e un tentativo di riaccostarsi a un mondo difficile da comprendere di primo impatto. De las Creemos que esta heterogeneidad procede de las fuentes y su tratamiento del dato, en parte.


  • Con gli occhi chiusi (Italian Edition)?
  • The Schism of ’68.
  • Sequestration: A Review of Estimates of Potential Job Losses.
  • "Ostjüdisches" Denken bei Buber, Heschel, Levinas?
  • Catholicism, Contraception and Humanae Vitae in Europe, 1945-1975.

Zabala nos ha proporcionado una obra de referencia. The Work of Our Hands. Der Hauptteil des Buches ist zumeist farbigen Abbildungen der verschiedenen. Sein Beitrag umfasst knappe neun Seiten. Auf diese Frage freilich geht das Buch in keiner Weise ein. In this recent volume by the French liturgical scholar, Matthieu Smyth continues the research begun in his doctoral studies with Marcel Metzger on the Gallican and nonRoman western liturgies.

The book is further helped by an extensive bibliography and wellresearched footnotes. Smyth offers a comparitive study here, presenting the Gallican, Ambrosian and Hispanic Moazarabic rites side by side. In returning to the ancient sources of the nonRoman Western liturgical tradition, the author endeavors to re-discover a Eucharistic language and pattern that reflects more fully the paschal mystery of Christ and he argues that the simplicity and clarity of the rites discussed clearly represent this reality.

The first chapter offers a survey of historical sources for Western liturgy but with an alternative perspective from what liturgical scholars are normally accustomed to. From a consideration of the evangelization of the West and gradual progress of cultural adaptation, the author carefully traces the origins of Western non-Roman Rites beginning with their North African foundations. Here we note the similarity among the Gallican, Hispanic and Ambrosian rites — at least at the beginning — but Smyth then carefully demonstrates how those rites gradually became more distinctive and developed their own unique identities even as they maintained certain characteristics in common.

The author presents in detail the codification of liturgical texts and development of lectionaries and sacramentaries with careful attention to the various particularities influenced by political, cultural and religious factors. He presents the encounter between the various rites e. Chapter Two treats the development of the Liturgy of the Word in the rites already mentioned, noting the presence and eventual dismissal of catechumens and penitents who did not remain for the Liturgy of the Eucharist. But there were also distinctions in the types and numbers of processions and litanies.

For example, the Ambrosian Rite contained three triple Kyries: at the beginning of Mass; again before the dismissal of the catechumens and penitents; and finally after the Post-Communion Prayer before the blessing. During Lent, it was replaced by another litany. Attention is given, as well, to the liturgical role of the homily and its importance within the wider ritual context.

The third chapter begins with the Intercessions: in the Gallican, Celtic and Hispanic sacramentaries there were a series of seven or as many as twelve prayers — for the unity of the churches and for the sick, for captives and penitents, for workers and travellers, and for the faithful departed to name a few. Smyth then notes the various distinctions in the placing of gifts upon the altar and their preparation; distinctive music that accompanies the rite which concludes with the Kiss of Peace.

Chapter Four explores unique features of the Eucharistic Prayers within those Western rites and offers a literary analysis of the various Euchological formulae. In his final chapter, Smyth presents the Communion and Dismissal Rites. Particularly interesting here is his exposition of the co-mingling — a subject of renewed interest today among historians of the Roman Rite such as John Baldovin and Paul Bradshaw, as we endeavor to discern the original meaning of the fermentum within the Roman Stational Liturgy. Smyth notes that the Missal of Stowe contained two co-minglings: the first immediately after the Doxology that concluded the Roman Canon and the second following the Gallican and Hispanic custom, immediately after the Pater Noster.

The book concludes with an excursus on the origins and distinctive qualities of Gallican chant. The various cultural influences which shaped the development of the non-Roman Western rites discussed by Smyth make this abundantly clear. This text opens our eyes to the rich diversity within Western liturgical history and offers us a way forward as we consider the cultural, political, and religious challenges to authentic Christian worship in the twenty-first century. Series Nova 3 , ; pp. De todo este trabajo, que bien se puede calificar de detectivesco, C.

No queda si no dar la enhorabuena al P. La presente obra que ha recibido el Premio Bellarmino , es el resultado de la tesis doctoral del A. Un punto importante de la obra es la disciplina rigurosa con la que el A. Risposte dal Concilio al Sinodo. Ricerche 16 , ; pp. For a number of years now, the Monastery of Camaldoli in Tuscany has collaborated with the Liturgical Institute at Santa Giustina, Padua, in hosting a liturgical week each summer.

Those conferences have attempted to deal with liturgical themes which are both theologically rich in content and pastorally expedient. That is very much the case in the event whose major papers are included here in this text. The authors in this volume are all well-respected liturgical scholars here in Italy, several with international reputations. Each writer addresses various dimensions of the subject according to his area of expertise. Grillo is masterful in showing how this theme has played out in the post-Conciliar years, and the ways in which it has been understood, and in some cases, re-interpreted in post-Conciliar documents and in certain statements made to the press by Vatican officials.

He concludes by suggesting that we need to be attentive in forming a new generation of liturgical scholars who are steeped not only in the constitutive elements of the faith but also have the necessary wisdom and experience that comes from the lived experience of praise and blessing Renato De Zan, who holds joint faculty positions at Santa Giustina in Padova and the Pontifical Liturgical Institute in Rome, treats the increasingly complicated topic of liturgical translation following the Instruction Liturgiam authenticam. The Jesuit musicologist Eugenio Costa, formerly at the Jesuit Church of San Fedele, Milano, offers the concluding chapter on the subject of liturgical music as an important ritual element.

This book will be appreciated both by a pastoral and academic audience, and is instructive as we try to find a way forward in promoting the liturgical renewal forty-five years after the promulgation of Sacrosanctum concilium. This important work on Max Weber challenges two widely held assumptions regarding his influence upon modern sociology. First, that sociology is an a-religious discipline, so that religious affiliation has little impact upon the writings of its practicioners.

Indeed, the reader might do well to begin with this chapter. The chapter which is summarized on p. XV succinctly distinguishes the Protestant approaches that Carroll associates with Weber from those more closely associated with Catholicism: a non-sacramental concept of reality, resulting from the separation of grace from nature; the separation of asceticism and mysticism; emphasis upon the universal vocation of all believers, rather than the special vocations to priesthood and religious life; exclusive emphasis on biblical authority, rather than upon hierarchical authority and church traditions; individual charisms exalted above institutional authority; the two kingdoms of Luther, rather than the connections between earthly and heavenly realms; the oppositions of law and spirit, politics and religion, rather than their interpenetration; opposition to a realized eschatology in church and sacraments in favour of an eschatological withdrawal from the world; secular positive law as opposed to natural law.

The book is written in a clear and attractive style: it is ideal as a university textbook, as well as suitable for a wider readership. There are copious footnotes, with references to the relevant primary and secondary literature, and a full bibliography. Time and fuller reviews will reveal whether Carroll has overstated his case: surely he has made an important contribution to Weberian studies. Der Begriff der trans- kulturellen Psychiatrie wird seit den er Jahren verwendet.

Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)
Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition) Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)

Related Das II. Vatikanische Konzil (1962 - 1965): Ergebnisse und Auswirkungen (German Edition)



Copyright 2019 - All Right Reserved