Sentences with phrase «catholic magisterium»

A significant figure hovering over this discussion is Hütter's Duke colleague Stanley Hauerwas, who over the years has encouraged his students to engage Catholic theology and the teachings of the Catholic magisterium.

Since the Protestant Reformation, the Roman Catholic magisterium has deployed its self - referential doctrine of apostolic succession to portray Protestants as little more than heretics.

The Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty.

Indeed, I think that a cogent argument can be made for the necessity of something like the Catholic magisterium — a divinely assisted authority that has the «final say» in fundamental questions of interpretation.

Not exact matches

Many conservative commentators point, as the icon for all that went wrong, to the 1967 Land O» Lakes statement, in which the presidents of Catholic colleges declared that their pursuit of academic excellence served a high Catholic goal and thus exempted Catholic schools from direct obedience to the hierarchy and magisterium of the Catholic Church.

To Evangelicals it appears that, in practice if not in theory, the Catholic understanding of Magisterium, including infallibility, results in the Roman Catholic Church standing in judgment over Scripture, instead of vice versa.

So... you are fully aware of the Catholic Church's teaching on these matters of faith taught by the magisterium as truth, yet dismiss them as false, AND call yourself Catholic.

At the same time, we recognize that, during the past five hundred years, the Holy Spirit, the Supreme Magisterium of God, has been faithfully at work among theologians and exegetes in both Catholic and Evangelical communities, bringing to light and enriching our understanding of important biblical truths in such matters as individual spiritual growth and development, the mission of Christ's Church, Christian worldview thinking, and moral and social issues in today's world.

To cite but a few examples, there is no mention of distinctively Catholic moral teaching, or of bishops and communion with Peter, or of the teaching authority of the Magisterium.

Living in the midst of a culture of death, the only teaching that these witnesses of the Third Millennium find «relevant» isdynamic fidelity to the Magisterium of the Catholic Church.

The first is the website [http://www.usordinariate.org/] of the new US Ordinariate, the Ordinariate of the Chair of Peter, a name which splendidly makes very clear a basic characteristic of most Anglican converts these days: their loyalty to the Magisterium (undoubtedly one reason for the firm opposition of most of our hierarchy to the idea ofan independent Anglican Catholic jurisdiction 20 years ago).

For Catholic schools to be a worthwhile enterprise for the Church, they must survive and flourish as institutions where pupils grow in a «personal relationship with Jesus» which includes following the teaching of Jesus, through His Church, that we should attend Mass every Sunday, go to confession regularly, say our prayers and be loyal to the magisterium - especially in its moral teaching regarding the sanctity of human life, and the meaning and purpose of sex and marriage, in accord with Humanae Vitae and Evangelium Vitae.

The Magisterium is clearly using Tertullian's lucid and succinct style from his Catholic writings to express the ancient orthodoxy of the Apostolic faith on these points without in any way endorsing his other, heretical, views.

Their instinct of faith should ask whether some new thesis of a theologian is still Christian and Catholic, whether it corresponds to the binding dogma proclaimed by the magisterium.

On a fourth point I beg to differ from Bishop Lilje: The Catholic is not compelled by his faith to regard the Church and her magisterium as the first and fundamental factor of his Christian faith.

So there is a strong encouragement that «Catholic Alpha» courses avoid «controversial» issues such as the Real Presence and Magisterium until after the basic fifteen talks have been given.

An authoritative magisterium would be of no use to the Catholic Church if there were no freely given obedience to it.

But the orthodoxy of a Catholic theologian should not be suspect only because he does his duty honestly and weighing his own views, remaining in an open dialogue with the magisterium and prepared to leave the last word to the authorities of the Church, always lovingly adapting his individual under - standing of the faith to that of the whole Church.

Ultimately this fundamental decision is not supported by the Church and her magisterium, but these are supported by it; they are only a secondary norm for the contents of the individual Catholic's faith.

Catholic theology, too, is not only the repetition and scholastic analysis of what the magisterium of the institutional Church has proclaimed to be her confession, even though not all of it is equally binding.

In the first place it can be taken as axiomatic in the Catholic view of faith that where the Church's magisterium has once unambiguously required at any time an absolute, ultimate and unconditional assent of faith to a definite doctrine as revealed by God, the doctrine in question is no longer subject to revision and is irrevocable.

He was a relentless advocate for the proposition that truth can be known and binding, that faith and reason are compatible, that the Magisterium is arbiter of Catholic moral and dogmatic truths, and that Magisterial teaching should be taught in a Catholic university as integral to its mission.

The distinguished exegete John L. McKenzie recently noted that the Catholic Church is never further from Christ - likeness and the gospel than when it exercises its magisterium.

In the words of the First Vatican Council's Dogmatic Constitution on the Catholic Faith, the «divine deposit» includes «all those things are to be believed by divine and Catholic faith which are contained in the Word of God as founding Scripture or Tradition, and which are proposed by the Church as matters to be believed as divinely revealed, whether by her solemn judgment or in her ordinary and universal magisterium.»

While the teaching contained in Pope John Paul II's theology of the body is teaching from the authentic magisterium of the Catholic Church, it seems not yet to have been read, absorbed, and responded to adequately.

It emerges with stark clarity that the Soho Masses are built on the unshakeable foundation of a belief that what the Church teaches, as defined in the Catechism of the Catholic Church and other manifestations of the Magisterium, is not to be taken seriously as an expression of what Catholics ought to believe.

There is a critical need for catholic theology to be engaged with modern scientific philosophy and yet remain faithful to the magisterium.

The Magisterium of the Catholic Church «must teach in a fashion capable of shaping the minds of the faithful beyond those currently in communion with Rome.»

The most ardent defenders of the Catholic Church tend to believe in the magisterium ratherthan the actual faith.

It is noted that the Catholic Church has made an «irrevocable» commitment to the quest for Christian unity, and it is proposed that the commitment would be enhanced were non-Catholics more fully consulted in theological deliberations of the Magisterium.

It is best to have this at the beginning, because the authoritative teaching of the magisterium is always the most immediate source and the first and last normative principle of a Catholic theology.

There is an acknowledged difference between Catholic and evangelical participation, in that Catholic participants are bound by and determined to be faithful to the central teaching authority, or Magisterium, of the Catholic Church.

clearly signals Catholic theology's exposure to Protestant views of revelation in which the theme of God's Word, rather than Church magisterium and tradition, is given primacy.

I believe, in sum, that my judgment faithfully reflects the mind of the Church as articulated by the Magisterium» some earlier statements in understandable reaction against the French Revolution, the attacks on the papal states, and the dogmas of militantly anti «Catholic secularism notwithstanding.

References to «truth in advertising» are usually in the claim that courses on Catholic theology should teach Catholic theology — what the Magisterium of the Church teaches — not what alienated academics think the Church should teach.

Even though they continue to be bound to the Roman Catholic Church emotionally and structurally, they have been marked by the eruption of the Second Vatican Council and their loyalty towards today's magisterium is minimal.

Science And The Magisterium, A New Controversy His Eminence Cardinal Schonborn managed to spark off a media storm recently when he published an article in The New York Times (Finding Design in Creation», 7 July 2005) on the subject of Catholic doctrine and the theory of evolution.

Its theology is sound and is backed up by numerous quotes, from Scripture first of all; then from the Magisterium (especially John Paul II and Trent), the Catechism of the Catholic Church, the Church Fathers (Cyprian, Ambrose, John Chrysostom, Augustine), Doctors (Aquinas, Alphonsus), Mystics (St John of the Cross, St Teresa, St Faustina, Julian of Norwich) and others such as the Cure d'Ars, Archbishop Fulton Sheen and Scott Hahn.

Equally, to suggest that it is enough merely to reassert Catholic teaching in the language and the manner of the recent past is to ignore the core message of the Magisterium outlined in Gaudium et Spes.

My search began for a place that would guide me, not into anything primarily speculative or experiential, but into that which, in complete faithfulness to the Magisterium, would enable me to learn the Catholic faith more fully from the Church herself.

Part of what it means to be fully Catholic is to accept that Christ's voice speaks through the Church's magisterium...

Regardless of how the question is finally settled by the Magisterium, I hope that Neuhaus will be less judgmental about those who believe that the Nancy Cruzan decision was moral and in accord with traditional Catholic moral principles.

We have proposed that what is needed to keep the Barque of Peter on a more even keel is a new synthesis of modern science and Catholic teaching - one which, as Catholic Tradition requests, remains faithful to Christ's Magisterium from the Gospels and the Council of Jerusalem to Gaudium et Spes and Pope Benedict.

Of course there is not in evangelicalism an institution of magisterium, or teaching authority, comparable to that of the Catholic Church.

The most visible and articulate proponents of this view are the Catholic Church's magisterium and the religious New Right.

He has been quoted as saying that «to be a Catholic college or university, one must reflect the teaching mission of the church and be consistent with those who are the teachers, the magisterium — the holy father, the bishops — who reflect the traditions of the Church.»

In 1965, he published his most famous book, at once classic and immediately consequential as a study in the development of doctrine: Contraception: A History of Its Treatment by the Catholic Theologians and Canonists — 533 pages of dazzling historical research, unpretentious erudition, and contextual analysis that concluded by offering reasons why the papal magisterium could and should support some forms of contraception for married couples.

Given that St. Thomas» theological project is both materially and intentionally open ended, and given that the Magisterium recognises that philosophy must take adequate account of the advances of modern science, if one could demonstrate that the perspective proposed by Holloway and now by Faith movement and magazine fulfilled all of the criteria mentioned above - i.e. it is a unified vision of the Catholic faith that gives due place to the role of human reason without blurring the distinction between nature and grace and one that presents our revealed faith uncompromisingly and in its entirety - one could justifiably claim that the Faith vision is totally coherent with, if not the total content of St. Thomas» theology, then most certainly the aims and intentionsset out in Aeterni Patris.

This entails an understanding of exactly why the Magisterium is so central to the Church, why it is right to talk of «formal cooperation» with evil as always doing «irreparable harm -LSB-...] to the whole of society» and why the Catholic vision of sex, love and, so crucially, our woundedness (see Fr Cummings» article in this issue), is the right alternative to the prevailing hedonistic humanism.

Emily - we are Catholic (and attend Mass regularly and are faithful to the Magisterium, etc) as are all the families I know in real life who co-sleep!