La Divina Rivelazione. Costituzione dogmatica sulla divina Rivelazione (Dei Verbum): aa vv: Books - Le pagine del volume affrontano, anche per lettori non specialisti, i maggiori temi della Dei Verbum, la costituzione dogmatica del concilio Vaticano II sulla. Tale insegnamento è riportato alla lettera nella costituzione dogmatica del concilio Vaticano II sulla rivelazione (cfr. Dei Verbum, n. 11). La chiesa impegna i.
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- Dei Verbum. Costituzione dogmatica sulla divina rivelazione :
- Translation of "dogmatica Dei Verbum" in English
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These authoritative texts will be of great interest not only to biblical specialists, theologians, and church historians, but also to all who want to understand what Catholics think about the Bible and how they interpret it.?
For some decades English-speaking students of the Bible have lacked a convenient anthology of important Catholic Costituzione dogmatica dei verbum pronouncements. The present collection, very ample in scope, admirably fulfills this need.
The documents are judiciously selected and in many cases given in fresh and reliable translations. Avery Cardinal Dulles, S.
McGinley Professor Fordham University? This is a fate they share with every "symbol" or "form.
On this point, the interpretation of Tyrrell is "indeed difficult. The encyclical understands "religious feeling" primarily as a fruit costituzione dogmatica dei verbum the principle of "vital immanence," which is the positive side of the position whose negative principle is "agnosticism.
Dogmatica Dei Verbum - Translation into English - examples Italian | Reverso Context
What is more, the category of revelation itself is eventually reduced to this root: Revelation is thus identified with religious feeling, from which the statements of faith then develop. These statements are those propositions that, when sanctioned by the Church's Costituzione dogmatica dei verbum, can also be called dogma.
Passing from the consideration of the Modernist qua philosopher to the Modernist as believer, the encyclical identifies the element that characterizes and specifies this "second figure": If we then seek to determine costituzione dogmatica dei verbum what foundation this assertion rests, the Modernists answer: This intuition puts man in immediate contact with God and infuses in him such certainty of God's existence and activity, whether inside or outside man, that it far surpasses all conviction based on scientific reasoning.
At least two further important consequences follow from this identification of faith and experience, consequences that the encyclical presents in a highly negative light.
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The second consequence has to do with the formal independence of faith and science including history. Although in principle science acknowledges that it cannot know the object of faith per se, faith is in fact reduced to an inferior status.
The propositions that bring the first part of the encyclical to a close likewise deserve mention. Following upon the analytical account of Modernism, these propositions are devoted to a synthetic critique that itself comes immediately before the costituzione dogmatica dei verbum etiology of Modernism.
Indeed, the Modernists appeal to experience, but experience is incapable of radically correcting feeling and its inherent drift.
Dei Verbum. Costituzione dogmatica sulla divina rivelazione
In the first place, notice how Tyrrell's critical confrontation with "Scholasticism" brings to the fore the problem of the relationship between the experience of faith and the statements that express it, among which Tyrrell costituzione dogmatica dei verbum theology and even dogma.
While Tyrrell's proposal forcefully reopens the issue, it does not seem entirely free of difficulties.
In particular, it appears to create a dubious rupture between faith and doctrinal statements. Schillebeeckx, referring to Tyrrell, explains that "[t]he conceptual aspect of faith serves simply to protect experience.
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The concepts of faith are thus nothing more than a sort of reminiscence that translates the experience of the apostles. In addition, these concepts have a kind of power of evocation that allows us to awaken in ourselves an experience analogous costituzione dogmatica dei verbum theirs.
The conceptual element is just an extrinsic safeguard with a symbolic and pragmatic value of what is, properly speaking, the kernel of faith. The fact that every proposition is decidedly "outside" the core of revelation, which is experience, can in fact easily be read as implying a depreciation of all conceptual expression in theology and dogma in order to exalt the reality of God and of costituzione dogmatica dei verbum revelation.