|Type of publication: ||Straipsnis / Article
||Author(s): ||Krupa, Jozef
||Title: ||Przyczyna śmierci cielesnej według konstytucji Gaudium Et Spes i katechizmu kościoła katolickiego
||Other Title: ||The cause of bodily death according to the constitution Gaudium Et Spes and catechism of the Catholic Church
Kūno mirties ištakos pagal konstituciją Gaudium Et Spes ir katalikų bažnyčios katekizmą
|Is part of: ||Soter : religijos mokslo žurnalas, 2007, nr. 23(51), p. 23-41
||Keywords: ||Bodily death;Original sin;Teaching of the office of the church;Second Vatican Council;Catechism of the Catholic Church;Kūno mirtis;Gimtoji nuodėmė;Katalikų Bažnyčios mokymas;Vatikano II susirinkimas;Katalikų Bažnyčios katekizmas
||Abstract: ||It is not a rare phenomenon in present day theology that some opinions are presented as the teaching of faith. Sometimes they reach such dimensions that we can find them in many theological manuals with the exception of the main works such as the documents of the Magisterium. The cause of these phenomena is the fact that the secondary source of theological science, which is the mind, is given greater relevance than the primary sources, which are the Holy Bible, Tradition and Magisterium. Furthermore, these documents are not studied and unknown although they are decisive for the knowledge of the content of faith. In reference to the documents of the Second Vatican Council, the words of Pope Paul VI are apropos: “Absurd situations are maintained by the fact that they are fed by the carelessness of many post-Council interpretations.” Pope Benedict XVI, when still a Cardinal, said: “Today it is especially relevant to go back to the documents of the Council. It was not the intention of Pope John XXIII and Paul VI to put depositum fidei up for discussion. Depositum fidei was for both untouchable and not a matter of discussion“.
The Council’s intention was not to modify faith but to introduce it in a new, more effective form. If the Popes and Council fathers came to the conclusion that they could open themselves with trust to everything new that was positive in the modern world, they did so only because they were aware of their identity and their faith.
|Appears in Collections:||SOTER: religijos mokslo žurnalas / SOTER: Journal of Religious Science 2007, nr. 23(51)|