Evangelium vitae (25 de marzo de ), AAS 87 () ; cf. Congregación para la doctrina de la fe, instrucción “Donum Vitae” sobre. Síntesis de La Instrucción Donum Vitae. September 28, | Author: CarlosManchi | Category: Marriage, Morality, Homo Sapiens, Soul, Existence. Notes 1 Congregación para la Doctrina y la Fe, Vaticano. Instrucción Donum Vitae Sobre el respeto a la vida humana naciente y la dignidad de la procreación .
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The truth which sets us free is a gift of Jesus Christ cf. Man’s nature calls instrucvion to seek the truth while ignorance keeps him in a condition of servitude. Indeed, man could not be truly free were no light shed upon the central questions of his existence including, in particular, where he comes from and where he is going. When God gives Himself to man as a friend, man becomes free, vonum accordance with the Lord’s word: Man’s deliverance from the alienation of sin and death comes about when Christ, the Truth, becomes the “way” for him cf.
In the Christian faith, knowledge and life, truth and existence are intrinsically connected. Assuredly, the truth given in God’s revelation exceeds the capacity of human knowledge, but it is not opposed to human reason. Revelation in fact penetrates human reason, elevates it, and calls it to give an account of itself cf. For this reason, from the very beginning of the Church, the “standard of teaching” cf. The service of doctrine, implying as it does vitaw believer’s search for an understanding of the faith, i.
Theology has importance for the Church in every age so that it can respond to the plan of God “who desires all men to be saved and to come to the knowledge of the truth” 1 Tim 2: In times of great spiritual and cultural change, theology is all the more important. Yet it also is exposed to risks since it must strive to “abide” in the truth cf.
In our century, in particular, during the periods of preparation for and implementation of the Second Vatican Council, theology contributed much to a deeper “understanding of the realities and the words handed on” 1. But it also experienced and continues to experience moments of crisis and tension. The Congregation for the Doctrine of the Faith deems it opportune then to address to the Bishops of the Catholic Church, and through them her citae, the dinum Instruction which seeks to shed light on the mission of theology in the Church.
After having considered truth as God’s gift to His people Ithe instruction will describe the role of theologians IIponder the particular mission of the Church’s Pastors IIIand finally, propose some points on the proper relationship between theologians and pastors IV.
In this way, it aims to serve the growth in understanding of the truth cf. Out of His infinite love, God desired to draw near to man, as he seeks his own proper identity, and walk with him cf. He also wanted to free him from the snares of the “father of lies” cf. This plan of love, conceived by “the Father of lights” Jas 1: The truth possesses in itself a unifying force. It frees men from isolation and the oppositions in which they have been trapped by ignorance of the truth.
And as it opens the way to God, it, vitxe the same time, unites them to each other. Christ destroyed the wall of separation which had kept them strangers to God’s promise and vjtae the fellowship of the covenant cf. Into the hearts of the faithful He sends His Spirit through whom we become nothing less than “one” in Him vutae.
Thus thanks to the new birth and the anointing of dojum Holy Spirit vita. Indeed, the whole Church, as the “salt of the earth” and “the light of the world” cf. The Instruccuon of God respond to this calling “above all by means of the life of faith and charity, and by offering to God a sacrifice of praise”. More specifically, as far as the “life of faith” is concerned, the Second Vatican Council makes it clear that “the whole body of the faithful who have an anointing that comes from the holy one cf.
And “this characteristic is shown in the supernatural sense of the faith of the whole people, when ‘from the bishops to the last of the faithful’ they manifest a ivtae consent in matters of faith and morals”. In order to exercise the prophetic function in the world, the People of God must continually reawaken or “rekindle” its own life of faith cf. It does this donu, by contemplating ever more deeply, under the guidance of the Holy Spirit, the contents of the faith itself and by dutifully presenting the reasonableness of the faith to those who ask for an account of it cf.
For the sake of this mission, the Spirit of truth distributes among the faithful of every rank special graces “for the common good” 1 Cor Among the vocations awakened in this way by the Spirit in the Church is that of the theologian. His role is to pursue in insrtuccion particular way an ever deeper understanding of the Word of God found in the inspired Scriptures and handed on by the living Tradition of the Church.
He does this in communion with the Magisterium which has been charged with the responsibility of preserving the deposit of faith.
By its nature, faith appeals to reason because it reveals to man the truth of his destiny and the way to attain it. Revealed truth, to be sure, surpasses our telling. ivtae
All our concepts fall short of its ultimately unfathomable grandeur cf. Nonetheless, revealed donnum beckons reason – God’s gift fashioned for the assimilation of truth – to enter into its light and thereby come to understand in a certain measure what it has believed.
Theological science responds to viitae invitation of truth as it seeks to understand the faith. It thereby aids the People of God in fulfilling the Apostle’s command cf. The theologian’s work thus responds to a dynamism found in the faith itself. Truth, by its nature, seeks to be communicated since man was created for the perception of truth and from the depths of his being desires knowledge of it so that he can discover himself in the truth and find donkm his salvation cf.
For this reason, the Lord sent ronum His apostles to make “disciples” of all nations and teach them cf. Theology, which seeks the “reasons of faith” and offers these reasons as a reponse to those seeking them, thus constitutes an integral part of obedience to the command of Christ, for men cannot become disciples if the truth found in the word of faith is not presented to them cf.
Theology therefore offers its contribution so that the faith might be communicated. Appealing to the understanding of those who do innstruccion yet know Christ, it helps them to seek and find faith. Obedient to the impulse of truth which seeks to be communicated, theology also arises from love and vitea dynamism. In the act of faith, man knows God’s goodness and begins ddonum love Him.
Love, however, is ever desirous of a better knowledge of the beloved. Since the object of theology is the Truth which is the living God and His plan for salvation revealed in Jesus Christ, the theologian is called to deepen his own life of faith and continuously unite his scientific research with prayer. Through the course of centuries, theology has progressively developed into a true and proper science.
The theologian must therefore be attentive to the epistemological requirements of his discipline, to the demands of rigorous donkm standards, and thus to a rational verification of each vvitae of his research.
The obligation to be critical, however, should not be identified with the critical spirit which is born of feeling or prejudice. The theologian must discern in himself the origin of and motivation for his critical attitude and allow his gaze to be purified by faith. The commitment to theology requires a spiritual effort to grow in virtue and holiness.
Even though it transcends human reason, revealed truth is in profound harmony with it. It presumes that reason by its nature is ordered to the truth in such a way that, illumined by faith, it can penetrate to the meaning vitxe Revelation.
Despite the assertions of many philosophical currents, but in conformity with a correct way instrucclon thinking which finds confirmation in Scripture, human reason’s ability to attain truth must be recognized as well as its metaphysical capacity to come to a knowledge of God from creation. Theology’s proper task is to understand the meaning of revelation and this, therefore, requires the utilization of philosophical concepts which provide “a solid and correct understanding of man, the world, and God” 6 and can be employed in a reflection vutae revealed doctrine.
Síntesis de La Instrucción Donum Vitae
The historical disciplines are likewise necessary for the theologian’s investigations. This is due chiefly to the historical character of revelation itself which has been communicated to us in “salvation history”.
Finally, a consultation of the “human sciences” is also necessary to understand better the revealed truth about man and the moral norms for his conduct, setting these in relation to the sound findings of such sciences.
It is the theologian’s task in this perspective to draw from vitaae surrounding culture those elements which will allow him better to illumine one or other aspect of the mysteries of faith. This is certainly an arduous task that has its risks, but it is legitimate in itself and should be encouraged. Here it is important to emphasize that when theology employs the elements and conceptual tools of philosophy or other disciplines, discernment is needed.
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The ultimate normative principle for such discernment is revealed doctrine which itself must furnish the criteria for the evaluation of these elements and conceptual tools and not vice versa. Never forgetting that he is also a member of the People of God, the theologian must foster respect far them and be committed to offering them a teaching which in no way does harm to the doctrine of the faith. The freedom proper to theological research is exercised within the Church’s faith.
Thus while the theologian might often feel the urge to be daring in his work, this will not bear fruit or “edify” unless it is accompanied by that patience which permits maturation to occur. New proposals advanced for understanding the faith “are but an offering made to the whole Church. Many corrections and broadening of perspectives within the context of fraternal dialogue may be needed before the moment comes when the whole Church can accept them”.
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Consequently, “this very disinterested service to the community of the faithful”, which theology is, “entails in essence an objective discussion, a fraternal dialogue, an openness and willingness to modify one’s own opinions”. Freedom of research, which the academic community rightly holds most precious, means an openness to accepting the truth that emerges at the end of an investigation in which no element has intruded that is foreign to the methodology corresponding to the object under study.
In theology this freedom of inquiry is the hallmark of a rational discipline whose object is given by Revelation, handed on and interpreted in the Church under the authority of the Magisterium, and received by faith. These givens have the force of principles. To eliminate them would mean to cease doing theology. In order to set forth precisely the ways in which the theologian relates to the Church’s teaching authority, it is appropriate now to reflect upon the role of the Magisterium in the Church.
As successors of the apostles, the bishops of the Church “receive from the Lord, to whom all power is given in heaven and on earth, the mission of teaching all peoples, and of preaching the Gospel to every creature, so that all men may attain to salvation It is the mission of the Magisterium to affirm the definitive character of the Covenant established by God through Christ with His People in a way which is consistent with the “eschatological” nature of the event of Jesus Christ.
It must protect God’s People from the danger of deviations and confusion, guaranteeing them the objective possibility of professing the authentic faith free from error, at all times and in diverse situations.
It follows that the sense and the weight instruccino the Magisterium’s authority are only intelligible in relation to donim truth ihstruccion Christian doctrine and the preaching of the true Word. Donym function of the Magisterium is not, then, something extrinsic to Christian truth nor is it set above the faith. It arises directly from the economy of the faith itself, inasmuch as the Instrucciin is, in its service to the Word of God, an institution positively willed by Christ as a constitutive element of His Church.
The service to Christian truth vutae the Magisterium renders is thus for the benefit of donuj whole People of Votae called to enter the liberty of the truth revealed by God in Christ. Jesus Christ promised the assistance of the Holy Spirit to the Church’s Pastors so that they could fulfill their assigned task of teaching the Gospel and authentically interpreting Revelation. In particular, He bestowed on them the charism of infallibility in matters of faith and morals.
This charism is manifested when the Pastors propose a doctrine as contained in Revelation and can be exercised vitze various ways.
Thus it is exercised particularly when the bishops in union with their visible head proclaim a doctrine by a collegial act, as is the case in an ecumenical council, or when the Roman Pontiff, fulfilling his mission as supreme Pastor and Teacher of all Christians, proclaims a doctrine “ex cathedra”.
By its nature, the task of religiously guarding and loyally expounding the deposit of divine Revelation in all its integrity and purityimplies that the Magisterium can make a pronouncement “in a definitive way” 14 on propositions which, even if not contained among the truths of faith, are nonetheless intimately connected with them, in such a way, that ijstruccion definitive character of such affirmations derives in the final analysis from revelation itself.
What concerns morality can also be the object of the authentic Magisterium because the Gospel, being the Word of Life, inspires and guides the whole sphere of human behavior.
The Magisterium, therefore, has the task of discerning, by means of judgments normative for the consciences of believers, those acts which in themselves conform to the demands of faith and foster their expression in life and those which, on the contrary, because intrinsically evil, are incompatible with such demands.
By reason of the connection between the orders of creation and redemption and by reason inwtruccion the necessity, in view of salvation, of knowing and observing the whole moral law, the competence of the Magisterium also extends to that which concerns the natural law. Revelation also contains moral teachings which per se could be known by natural reason. Access to them, however, is made difficult by man’s sinful condition. It is a doctrine of faith that these moral norms can be infallibly taught by the Magisterium Divine assistance is also given to the successors of the apostles teaching in communion with the successor of Peter, and in a particular way, to the Roman Pontiff as Pastor of the whole Church, when exercising their ordinary Magisterium, even should this not issue in an infallible definition or in a “definitive” pronouncement but in the proposal of some teaching which leads to a better understanding of Revelation in vitqe of faith and morals and to instrccion directives derived from such teaching.