Sentences with phrase «encyclical from»

Perhaps we could read Mark Zuckerberg's encyclical from early 2017 (published, fittingly, as a Facebook post) as his response to current events.

It contains an entire chapter on the ethics of value pricing versus hourly billing, even quoting an encyclical from Pope John Paul II.

Laudato Si, last week's encyclical from Pope Francis, seeks to address a plethora of problems in the modern world — predominately focusing on environmental issues, distributive justice, and perceived problems with consensus developmental economic theory.

However, it is undeniable that the world of reference in the papal encyclicals from 1891 until Pope John XXIII is almost wholly Eurocentric.

Not exact matches

In «A Tale of Two Popes» and «Papal Eco-Hysteria», we have contrasted Francis and John Paul II and quoted from the latter's seminal encyclical «Centesimus Annus», which probably contains the most clear - headed thinking on human liberty and economics that has ever emerged from the Vatican.

The idea that laws and institutions are sustained by virtues and practices that they do not generate takes inspiration from Pope Benedict XVI's latest encyclical, Caritas in Veritate.

Pope John Paul II forcefully articulated this logic in his great but oft overlooked encyclical of 1980, Dives in Misericordia, where he affirms the importance of justice» meaning rights and desert» but goes on to argue that justice alone, detached from love and untempered by mercy, is prone to collapse into spite, hatred, and even cruelty.

Buckley was never a professional Catholic, in the sense of someone who made his living from the fact of his faith, and his standing as a Catholic commentator may have declined when, in 1961, National Review responded to John XXIII's encyclical on Christianity and social progress, Mater et Magistra, with an unsigned quip: «Mater si, Magistra no» (though most reports now ascribe it to a hotshot young writer at the magazine named Garry Wills.)

Early Friday morning, Catholic blogger and new media guru Brandon Vogt took the text of the papal encyclical Lumen Fidei from the Vatican website where it is available free online, and reformatted it for various readers like Kindle, Nook, and iPad, thinking that it would be a good and evangelical....

This is the first entry in the new Catholic Moral Thought series from Catholic University of America Press, which seeks to renew moral theology in the light of the suggestions contained in the encyclical Veritatis Splendor (The Splendor of Truth).

Although there are parts of the encyclical that are difficult to understand from our modern American perspective (and I say that with the greatest affection), I believe the encyclical speaks as a voice crying in the wilderness, holding out the truth to those who have the power to incarnate it in the world through their policies and actions.

Indeed, when I allowed that the encyclical was far too ambitious and sprawling, I conceded that a mind as fine as Benedict's had not designed it from top to bottom.

Why I Am a Catholic presents the encyclical as the «great break» between most Catholics and the Vatican, for it opened the way for «qualified and loyal theologians» to dissent from church teaching and emboldened the laity to follow their consciences.

For John Paul II's 1990 encyclical Redemptoris Missio, the Magna Carta of the New Evangelization, called for urgent evangelism among Christians who had fallen away from the practice of the faith, or had been poorly catechized, or, more likely, had suffered both maladies, the latter contributing to the former.

The encyclical — Catholics» term for a document sent from the pope with instruction on doctrinal matters — bears the title Laudato Si» («Praised Be») and displays Francis» concern for the poor.

From that unassailable platform, in the name of steering the Church to a place where its teaching would be «relevant,» Curran was able to lead theologians across the United States in their definitive Statement of Dissent from Paul Vl's encyclical Humanae Vitae in the following summer of 1From that unassailable platform, in the name of steering the Church to a place where its teaching would be «relevant,» Curran was able to lead theologians across the United States in their definitive Statement of Dissent from Paul Vl's encyclical Humanae Vitae in the following summer of 1from Paul Vl's encyclical Humanae Vitae in the following summer of 1968.

Francis's encyclical joins a number of documents, including the 2006 Evangelical Climate Initiative, a 2011 National Association of Evangelicals report, and a 2013 letter from 200 evangelical scientists to Congress, that «all state in clear and unmistakable terms that caring about climate change is caring for «the least of these,»» wrote evangelical climate scientist Katharine Hayhoe.

For, as Caldecott highlights, the Catholic tendency, from Thomas Aquinas through to the contemporary Catechism (one might also add St Augustine and the 14th - century papal Encyclical Benedictus Deus) has been to emphasise that the human soul is not physical, but rather spiritual, in the image of God's divine nature, and directly created at conception.

In our September editorial we looked at some implications of the idea of truth as a» gift received» (CiV, 34 & 77) but apart from Stratford Caldecott and Tracey Rowland, very few have taken up this profound idea from Pope Benedict's encyclical (See our November Road from Regensburg).

One thing is manifestly clear: Far from being an anodyne document aimed at putting a friendly face on this pontificate, the encyclical is a radical call for the Church to be the Church in a world in which unsentimental candor continues to compel the cry, «My God, my God, why have you forsaken me?»

His encyclical Veritatis Splendor revitalised the teaching of moral theology even while it brought him condemnation from those who considered its message too challenging.

He even appeals to Paul VI's encyclical Humanae Vitae (paragraphs 8 - 10) to argue that the exercise of sexuality by a legitimately married couple is separated from the necessity to pro-create.

We were a group of 20 students at a mission school in Rome and by taking to the streets each week to speak and pray with the people we met, we put into practice what we learnt from the great Catechism of the Catholic Church and various encyclicals on mission and love: to listen and to love.

The Church was established in part to free us from these sorts of false constructs of man, as Blessed John Paul II proclaims in his encyclical Veritatis Splendor:

In his 1998 encyclical Fides et Ratio, he again warned that theology needs both analytic rigor and a sapiential dimension drawn from a philosophy of being.

In his encyclical Paul VI moved the Catholic Church away from the traditional natural law arguments (contrary to Harold O. J. Brown's assertion) that were based on an «objective» teleology, i.e., one that emphasizes the causal link between sex and procreation (as suggested by J. Budziszewski) or the natural law arguments by design (as asserted by Eric Chevlen).

Whitehead's essays, culled from the magazines and journals where they first appeared, range in focus from the hopes of a Republican Congress to papal encyclicals to the appointment of the Surgeon General.

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.

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».

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.

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.

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

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.

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?

«The Catholic Church, which considers man redeemed by Christ as her way» (cf. Encyclical «Letter Redemptor hominis, n. 14), insists that the recognition of the dignity of the human being as a person from the moment of conception also be guaranteed by law.»

They are our authentic heritage from the Hebrew prophets, the Gospels and the early church (see, for example, Charles Avila's Ownership: Early Christian Teaching [Orbis, 1983]; they are themes that were anticipated in part by developments in the papal «social encyclicals» from 1891 to the present, and by the Vatican Council's 1965 pastoral constitution «The Church and the World Today.»

As reiterated in the 1990 encyclical Redemptoris Missio and the 2000 instruction from the Congregation for the Doctrine of the Faith, Dominus Iesus, the teaching is that everyone who is saved is saved through the redemptive work of Christ, whether or not they have ever heard of Christ.

He would only find himself in opposition to the attitude of reserve expressed in the Encyclical if he were to claim for his theory such certainty that any further right of the magisterium to speak would be absolutely excluded from the start.

The book attempts to draw together themes from the pope's writings, from his early doctoral work until his papal homilies, addresses and encyclicals.

As a significant step in the Papal magisterium's development concerning the use of reason today, we present some quotations from the Encyclical on the first three themes above.

In the encyclical Evangelium Vitae, the Pope expressed this relationship within the framework of the common good: «It is urgently necessary, for the future of society and the development of a sound democracy, to rediscover those essential and innate human and moral values which flow from the very truth of the human being and express and safeguard the dignity of the person: values which no individual, no majority, and no State can ever create, modify, or destroy, but must only acknowledge, respect, and promote.»

These statistics are, in many ways, an unnerving commentary on the effectiveness of our evangelical strategies, despite all the encouragement from popes, councils, and encyclicals.

The Encyclical Ut unum sint refers to norms of truth developed at that time when it says that matters of faith «require universal consent, extending from the Bishops to the lay faithful, all of whom have received the anointing of the Holy Spirit.

Recall that the Truce of 1968 was put in place when Patrick Cardinal O'Boyle, then archbishop of Washington, D.C., attempted to discipline those who had openly rejected the teaching of the encyclical, only to have the rug pulled out from under him by higher authority in Rome.

After quoting from the Centesimus Annus encyclical, where John Paul II writes «the defenseless and the poor have a claim to special consideration,» Dolan basically takes at face value Ryan's assurance that his budget «would be attentive to such considerations.»

And yet, independently of any supposed ecumenical tactics, this emphasis follows naturally from the very starting point of the encyclical.

Just as those who dissented from Humanae Vitae were able to use a seeming openness to their point of view in the process that preceded the encyclical to legitimize their view, so too will dissenters find justification for their positions in the debates at the Synod.

Two points from the encyclical may shed some light on my position.

In a booklet published during Vatican II, Joseph Ratzinger wrote that the notion of the Mystical Body, as expounded in Pius XII's encyclical of 1943, «made it all but impossible to give any status to Christians separated from Rome» and that it «easily led to a false identification of the Church with Christ.»

In his first encyclical, Lumen Fidei, Pope Francis wrote: «The transmission of the faith not only brings light to men and women in every place; it travels through time, passing from one generation to another.