Sentences with phrase «encyclical which»

He's also the co-author of Pope Francis's Encyclical which recently gave voice to the Church of Climate Alarmism.

In 1938 Pius XI was considering a second encyclical which would enlarge on the point in an even more forthright way.

For each writer, the past is very much present in American Catholicism in the form of three decisive years: the 1965 conclusion of Vatican II; the 1968 release of Humanae Vitae («Of Human Life»), Pope Paul VI's encyclical which banned artificial contraception; and the 1978 election of Pope John Paul II.

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.

Will it open up new avenues for the technological production and consumption of human embryos, another concern to which the encyclical speaks (117, 120, 136)?

These developments came to a head in the 1991 encyclical Centesimus Annus in which the Pope proposed for Eastern Europe and the Third World «a business economy, a market economy, or simply free economy» as a model to be followed.

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).

His successor, Pius XII, issued an equally powerful encyclical, Summi Pontifactus (1939), which condemned totalitarianism, and openly challenged Nazi racial theories by defending the unity of the human race.

The encyclical discusses in some detail the tragically unsatisfactory ways in which the world has tried to satisfy the irrepressible hope that belongs to being human, citing Francis Bacon's proposed conquest of nature and Karl Marx's utopian goal of the kingdom of freedom.

The encyclical is much longer than it needs to be, which will discourage its being widely read by the faithful.

He left as a legacy his encyclical «Pacem in Terris,» which was addressed for the first time not just to Catholics, but to all those of «good will.»

The situation existing in Guatemala, Father Melville writes, is exactly the kind of situation which, the encyclical admits, is the exception that justifies recourse to violence: a situation «of obvious and prolonged tyranny which gravely violates the basic human rights of the human person.»

We found that we seemed to be one of the few who had actually read the encyclical, which we did over and over again — it made such sense.

In his encyclical Divini Illius Magistri, issued in 1939, Pope Pius XI deplored the fact that «these most powerful means of publicity, which can be of great utility for instruction and education when directed by sound principles, are only too often used as an incentive to evil passions and greed for gain.»

He wrote 14 encyclicals, made 748 visits to parishes in Rome and adjacent territories of which he was Bishop, created nine specially dedicated Years (for the Eucharist, for Mary, etc) and led the Church in a three - year preparation for, and eventualcelebration of, a Great Jubilee in the year 2000.

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?»

Quoting papal encyclicals and the Catechism of the Catholic Church, he forms a rich base of material for his message which remains simple and encouragingly achievable.

In the encyclical Aeterni Patris Leo XIII wrote that «a fruitful causeof the evils which now afflict, as well as of those which threaten us, lies in this: that false conclusions concerning divine and human things, which originated in the schools of philosophy, have crept into all the orders of the State, and have been accepted by the common consent of the masses.»

Even those things which lie, as readily admitted in many a papal social encyclical, beyond the Magisterium's strict sphere of competence are still of importance in the shaping of that much - vaunted individual conscience.

And in his 2007 encyclical Spe Salvi, he argues that the measure of any culture is the degree to which it can identify with the suffering of the downtrodden.

John XXIII first broke ground with the encyclical Pacem in Terris (1963), which put human rights at the center of Catholic social teaching as the necessary condition for human dignity.

Some Catholic statements, like the 1968 papal encyclical Humanae Vitae, condemn the practice on grounds of the created order, which is thought to be structured in such a way that all sexual expression must be open to procreation.

But the encyclical's generalizations and «isolated passages» could too easily furnish partisans with cudgels with which to censure certain books and theologians, to say nothing of any number of merely half - baked ideas that were not mentioned in the encyclical itself.

Lamentabili Sane not only listed sixty - five errors; to complicate matters, it also referenced the 1794 encyclical Auctorem Fidei, which condemned eighty - five further propositions in connection with Jansenism.

They did not substitute for a catechism, and they certainly did not equal the Leonine practice of encyclical teaching, which was more effective, both ad extra and ad intra.

A great variety of people are looking forward to reading and digesting Pope Francis's new encyclical, Laudato Si, which the Vatican officially releases today.

Limbaugh has no notion, it seems, of papal encyclicals and the Catholic doctrine of social justice which preceded Marxism by hundreds of years.

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.»

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.

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».

Monsignor Andrew Faley, assistant general secretary of the Bishops» conference of England and Wales, said that Deus Caritas Est was a «wonderful document», which was «much more reflective and conversational in tone and less prescriptive than some past encyclicals....

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

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.

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

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.

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

«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.»

The language may not be stirring, but the thought is a clear development of John Paul II's observations in his great social encyclical, Centesimus Annus:» [P] rior to the logic of a fair exchange of goods and the forms of justice appropriate to it, there exists something which is due to man because he is man, by reason of his lofty dignity» (35).

These new mysteries were introduced in the Pope's encyclical letter, Rosarium Virginis Mariae, in which he emphasised the importance of praying the rosary for Catholics, saying:

In our Road to Regensburg column, we continue to follow Pope Benedict as he responds to John Paul II's «urgent» appeal for an orthodox development in philosophy and theology; we also note the work of the Cardinal Van Thuan Institute in exposing the ignorance surrounding the Pope's important anthropological developments, which were central to his encyclical Caritas in Veritate.

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.»

The failure of the bishops to respond to that defiance and to vigorously communicate the message of the encyclical constitutes the moment at which the American bishops ceased to be teachers.

(28) Spiritual ecumenism plays a very important role in the encyclical, which speaks at length of the «primacy of prayer» (29) and of «renewal and conversion.»

The many ecumenical encounters of which the pope speaks in his encyclical have evidently enabled him to share the same experience.

The encyclical sees one sign of this new outlook in a changed vocabulary, which it too accepts.

The 1995 encyclical Ut Unum Sint invites us to look again to the first millennium, before the tragic divisions both between East and West and within the West, to see if there are not there possibilities for realizing the unity to which we are called.

When he thinks something is wrong, he lets the world know, as he has just done in his encyclical Laudato Si», in which he champions environmentalism and excoriates materialist consumerism.

-LSB-...] In my Encyclical Caritas in Veritate, I invited everyone to look to the deeper causes of this situation: in the last analysis, they are to be found in a current self - centred and materialistic way of thinking which fails to acknowledge the limitations inherent in every creature.

One thing is indisputable and that is that Fr Peter Gumpel SJ who listened as a boy in church to the 1937 Encyclical Mit Brennender Sorge (With Burning Sorrow) is not exaggerating when he states that it was that Encyclical (Pacelli revised the first draft by the archbishop of Munich, Cardinal Michael von Faulhaber) which so infuriated Hitler that it caused him to refuse to see or speak to anyone for three days.

So, there I was, pondering, with an old familiar feeling of perplexity (about which more anon), certain reactions to my reaction to various reactions to the pope's last encyclical, when it occurred to me that the one thing on which Hegelians of every stripe — right or left, theological or....