Sentences with phrase «encyclical populorum»

CT frequently covers Pope Francis, including examining the recent release of his encyclical, how many of his fans disagree with him on global warming, and the theology behind his warnings on climate change.

His latest encyclical offers, we think, some significant epistemological help.

True enough: the tone of the encyclical did indeed belie the Pope's «stern reputation»: but where, it has to be asked, did that come from?

Spe Salvi and The Need to Refect More Upon the Impact of Science On June 28th last, in response to the 2007 Papal Encyclical Spe Salvi, L'Osservatore Romano published a piece by Ernesto Galli della Loggia.

A few days after the encyclical was published, the Observer hailed the news of Pope Benedict's call for the speedier resolution of petitions for the annulment of marriages as a «dramatic break with the past».

In his latest encyclical and numerous other addresses, the Holy Father has determinedly proposed to the world - to scientists, university professors, muslims, atheists, secularists - an invitation to embark on a common search for the truth, which

Other commentators will argue that some of the encyclical's themes sound very much like issues that Pope Francis has already touched upon in speeches and homilies early in his pontificate.

We see again this encyclical's profound ecclesial Catholicity.

For the complete text of the encyclical, see, Pacem in Terris: Encyclical Letter of Pope John XXIII, April 11, 1963 (Washington D.C.: National Catholic Welfare Conference, n.d.).

His first encyclical does not signal any real change of direction, as that old curmudgeon Hans Kung correctly diagnosed.

Pope John XXIII's encyclical, Pacem in Terris, has taken into consideration the question of the church's dialogue with the world.5 The council established the Secretariat for Non-believers which seek to enter into dialogue with all forms of atheism.

The Holy See might also have taken a leaf from John Paul's 1991 social encyclical Centesimus Annus and boldly urged the view that human beings are the basic resource for development, because the source of wealth in the modern world is human creativity.

Having read the encyclical this starting point might seem obvious, but actually for those of us who live in the UK it takes on a particular value.

Burleigh builds a conclusive case that those most responsible for paving the way for Auschwitz were not Christians reading and preaching the gospel but instead were atheists, apostates, and revolutionaries who promoted a «hatred against the Lord and His Christ nourished by groups subversive to any religious and social order,» as the papal encyclical Dilectissima Nobis (1933) put it.

Laudato Si», Pope Francis» 2015 encyclical, considers the connection between contemplation and the sacraments and attests that man's stewardship of creation is not only a material responsibility but also a spiritual responsibility.

Throughout the country there were priests who publicly dissented from the teaching of the encyclical.

This encyclical», enthused Ms Gledhill, «is not the work of an inquisitor.

The introduction of that marvellous encyclical is headed Know Yourself and John Paul II has this to say after a few brief words about human consciousness:

Mind and Matter: An Immediate, Foundational Metaphysical Relationship Later in his encyclical Pope Benedict seems to depict the natural rise to a metaphysical knowledge oriented to a transcendent Giver, on the basis of observation of objective matter by spiritual mind:

And the encyclical states that the God who calls Abraham «is the origin and mainstay of all that is» (LF 11).

Such ways are persuasively suggested in, for instance, the 1991 encyclical Centesimus Annus, which is the teaching of the Catholic Church.

Benedict XVI has been calling attention to all this for many years, notably in his encyclical Deus Caritas Est (2005).

And so the encyclical draws the conclusion that «faith is necessarily ecclesial» (LF 22).

It has welcomed, naturally enough, the warmth and the poetry of Deus est Caritas; but it is now hoping that the Pope's first encyclical signals that there will be no more uncomfortable demands for the renunciation of relativist moral values, indeed, that thePope will now bask in his new popularity and become a mellow and liberal guru to the modern world, that his life story will be rather like that of Pius IX but in reverse.

An encyclical on love from a right - wing pope could only contain more damning condemnations of our materialistic, westernised society, more evocations of the «intrinsic evil» of contraception, married priests, homosexuality.

The publication of Pope Francis's first encyclical, Lumen Fidei, unequivocally underlines the continuity between the two pontificates.

Pope John Paul II's social encyclical Centesimus Annus serves as the intellectual scaffolding for the seminar's work....

The answer can perhaps be found in what... the encyclical itself calls the necessary «self - critique of modern Christianity».

In the first paragraph of his first encyclical, Deus Caritas Est, he reminded the faithful that truth is a person.

Whether or not this is the encyclical's intended message, it is, nonetheless, implicitly an encouraging affirmation of our Catholic identity.

This was the point of Pope Pius XI's encyclical of 1928, Mortalium Animos, in which he warned against «pan-Christianity,» fearful that this would lead to a vapid faith, absent distinctively Catholic dimensions.

He [Benedict XVI] himself had almost completed a first draft of an encyclical on faith.

This encyclical should be read primarily neither as Benedict XVI's swansong, nor as Pope Francis's manifesto, nor even as some sort of show of unity between the two.

This truth, which we consider foundational, was what I wished to emphasise in my first Encyclical, Deus Caritas Est..»

The texts given are not just nice thoughts and ideas, they give us daily help in living our Christian life; to copy an idea from Pope Benedict's Encyclical Spe Salvi, they are performative, not just informative.

And in exploring the wide implications of it all, he noted «the risk of an alliance between democracy and ethical relativism, which would remove any sure moral reference point from political and social life, and on a deeper level make the acknowledgement of truth impossible» (VS 101) and warned us, as he had done in an earlier encyclical, that «As history demonstrates, a democracy without values easily turns into open or thinly disguised totalitarianism».

We recall that in his encyclical the Pope pointed out that «it is not the laws of matter and of evolution that have the final say, but reason, will, love — a Person» (n. 5).

St John Paul analysed the problem in his great encyclical letter Veritatis Splendor, honouring the splendour of truth.

We would only add to Professor George's brilliant analysis that the footnotes to that section of Evangelium Vitae refer to the 1937 encyclical of Pius XI, Mit Brennender Sorge (With Burning Concern) and other papal statements condemning the crimes of Nazi Germany.

As John Paul II contends in his most recent encyclical, Evangelium Vitae, we must not «idolize» democracy by «democratizing» the truth on which democracy depends.

You may recall that ours was a somewhat critical treatment of Father Richard McCormick's slash - and - burn attack on all and sundry who disagree with his interpretation of John Paul II's encyclical, Veritatis Splendor.

In his Encyclical Letter: «Centesimus Annus» of 1st May 1991, he deals ex professor on the free market and on capitalism as it was seen in 1990, within an year of the fall of the Soviet Union.

As Pope John XXIII wrote in his encyclical Pacem in Terris (1963), «Any government which refused to recognize human rights, or acted in violation of them, would not only fail in its duty; its decrees would be wholly lacking in binding force.»

That is the argument even more forcefully developed in Veritatis Splendor, an earlier encyclical that makes the case that, when freedom is untethered from truth, the very foundation of freedom is destroyed.

But, leaving that aside, I again have to ask what the encyclical says that could possibly offend against reason.

f course, I know that a large part of the objection to the encyclical is its central concern with environmental ethics.

PJPII even wrote an encyclical, specifically praising women.

Veritatis Splendor, encyclical letter by Blessed John Paul II, 1993

One is reminded of the words of John Paul II in the encyclical Veritatis Splendor that, if one is prepared to die rather than to do wrong, one is never in the position of having to do wrong.

Andrew Greeley and his associates at the National Opinion Research Center have concluded on the basis of their sociological research that Humanae Vitae, the 1968 papal encyclical condemning artificial contraception, «seems to have been the reason for massive apostasy and for a notable decline in religious devotion and belief.»