Sentences with phrase «in spe»

He's not exactly another philosopher - pope, but there are other ways of being an inspirational, evangelical, and poetically theological pope: For Augustine, the joy promised by the Lord to his followers is given and lives in spe, in hope.

Not exact matches

The fathers of Vatican II specified some of those reservations in Gaudium et Spes, cautioning that the movement to respect human rights must be «protected from all appearance of mistaken autonomy.»

«Spe salvi facti sumus — in hope we were saved.

But doesn't the image of the Church as a «fortified city», taken from the Old Testament, conflict with the spirit of Lumen Gentium, the Vatican II dogmatic constitution on the Church, and Gaudium et Spes, the Pastoral Constitution the Church in the Modern World?

And it is very disturbing that we give legal protection to the fer - tilized eggs and the developing young of protected animal and ins - ect spe - cies but give no legal protection to our own growing young ones.

The theology of the Mass is another area which we think is ripe for development, especially given the affirmation in Gaudium et Spes that «in her most benign Lord and Master can be found the key, the focal point and the goal of man, as well as of all human history» (n. 10).

and perfects» (Gaudium et spes n. 49) marital love in the sense that it is ordered to procreation and it is through such an ordering that marital love is deepened: having a child together expresses [2] a pre-existing love in such a way that it also bonds the lovers more closely together.

Gaudium et Spes (50) teaches that, in exercising responsible parenthood, married couples will act with docile reverence toward God.

Some justify turning a deaf ear to the Conciliar teaching of Gaudium et Spes by pointing to the word «pastoral» in its title, to its unusual aversion for definitive canons, and its apparent emphasis upon the sixties concept of «progress».

Gaudium et Spes calls in particular for doctrinal development in the light of «progress» in human knowledge and culture.

The Lineamenti point out that, through recent projects such as the Courtyard of the Gentiles, Pope Benedict has tried to promote that respectful engagement with secular opinion - formers that Vatican II encouraged so strongly in Gaudium et Spes, one of the concluding - and most controversial - documents of the Council.

«Caritas in Veritate is a masterful synthesis of the Trinitarian anthropology of Gaudium et Spes and the subsequent insights of Paul VI and John Paul II, applied to the contemporary context.»

For Holloway this flows from the fact that «in a mysterious way, God has united himself to every man» -LCB- Gaudium et Spes 22), and this unity is also a visible, social reality in the Body of Christ which is the Church.

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.

Even the Catholic Church uses this anthropology in a few of its official statements like the Second Vatican Council's Gaudium et Spes, and statements by national bishops conferences in Peru and the Netherlands, as well as the Vatican's 1986 Instruction on Liberation Theology.

Those words of Gaudium et Spes were insistently repeated in the pontificate of John Paul and have a prominent place in the teaching of Benedict XVI.

Enda - ngered spe - cies in any form to include their eggs and emb - ryos are protected by the force of law.

Endangered spe - cies in any form to include their eggs, embryos are protected by the force of law.

Laudato Si is a pastoral piece, quite substantial as a work of moral instruction and spiritual exhortation, but not a treatise in the way that, say, Spe Salvi was.

This is also the teaching of the Popes since Leo XIII in 1891, and of Vatican II in «Gaudiumet Spes» Nos. 69, 71.

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.

The catechism, it will be seen, assigns belief in God and trust in God to two different virtues, though as Benedict XVI's Spe salvi points out, in several Biblical passages «the words «faith» and «hope» seem interchangeable»; [10] but is either of them to be counted as a virtue?

We can not ignore the application of biblical themes to what Gaudium et Spes (51) called an «unspeakable crime» taking place daily in our midst.

[22] This interpretation is followed inBenedict XVI's Spe Salvi n. 7 and developed in a meditation on eternal life here and now which describes it as a unity.

One passage in particular of Gaudium et Spes highlights this truth:

In a footnote to this passage, Pope John Paul referred to Galileo's letter of 1613 to Fr Benedetto Castelli, arguing that the two truths, of faith and of science, can never contradict each other, and to the teaching of Gaudium et Spes 36 which echoed Galileo in teaching that properly conducted research in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God»In a footnote to this passage, Pope John Paul referred to Galileo's letter of 1613 to Fr Benedetto Castelli, arguing that the two truths, of faith and of science, can never contradict each other, and to the teaching of Gaudium et Spes 36 which echoed Galileo in teaching that properly conducted research in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God»in teaching that properly conducted research in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God»in any field will not be opposed to faith (provided that moral norms are respected) since «the reality of the world and of faith have their origin in the same God»in the same God».

Drawing on Spe Salvi he affirmed that «Christian faith can not be enclosed within an abstract world of theories, but it must descend into the concrete historic experience that reaches man in the most profound truth of his existence.

Vatican II bore all the marks of that tension — especially in Gaudium et Spes with phrases like «the autonomy of earthly affairs» and «the signs of the times», which we see surface in such intercessions as «Teach us to work for the good of all, whether the time is right or not».

The Pastoral Constitution on the Church in the Modern World (Gaudium et Spes) calls for openness, yet the Dogmatic Constitution on the Church (Lumen Gentium) strongly affirms traditionally held beliefs concerning the Church's structure and authority.

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.

In an essay published in 1969 Professor Joseph Ratzinger, as he was, described Gaudium et Spes as offering a «daring new theological anthropology» which he applauded, although he thought it had not been well expressed in the document, which is renowned for its theological imprecisioIn an essay published in 1969 Professor Joseph Ratzinger, as he was, described Gaudium et Spes as offering a «daring new theological anthropology» which he applauded, although he thought it had not been well expressed in the document, which is renowned for its theological imprecisioin 1969 Professor Joseph Ratzinger, as he was, described Gaudium et Spes as offering a «daring new theological anthropology» which he applauded, although he thought it had not been well expressed in the document, which is renowned for its theological imprecisioin the document, which is renowned for its theological imprecision.

The spirituality of many of the new ecclesial movements is deeply embedded in a Trinitarian anthropology which assumes the vision of Gaudium et Spes 22.

I might have expected him to write well on subjects such as Vatican II, Gaudium et Spes, John Paul II, and the history of the Catholic Church in the United States — and he does so, and the reader will not be disappointed.

You did not include John XXIII's two encyclicals often cited in this context, Mater et Magistra and Pacem in Terris, the Second Vatican Council's attempt at a social document, Gaudium et Spes, or Paul VI's Populorum Progressio.

Responding to the challenge of «the signs of the times» (Gau & um et spes 4), the Gospel must be continually reinterpreted and witness must be given to its healing and liberating power in life.

However, in order for the Church to show itself «the sign of that brotherliness which allows honest dialogue» among all human beings, it will be necessary «to foster within the Church itself... dialogue with ever abounding fruitfulness» (Gaudium et spes 92).

Hence, let there be unity in what is necessary, freedom in what is doubtful, and charity in everything (Gaudium et spes 92).

It makes dialogue in the Church more difficult, and it can hardly be reconciled with the following recommendation of Vatican II: «Let there be unity in what is necessary, freedom in what is doubtful, and charity in everything» (Gaudium et spes 92).

However, a certain neoconservative reaction has also arisen which, in some quarters, recklessly criticises Gaudium et Spes in particular, even dismissing some of its contents as heterodox.

The council itself teaches this lesson with great clarity in Gaudium et Spes: It is the task of the Church «to distinguish the many voices of our times and to interpret them in the light of the divine Word» — and not the other way around.

The Constitution on the Church in the Modern World of the Second Vatican Council Gaudium et Spes sums up the perspective with the arresting statement: «The Church believes that the key, the centre and the purpose of the whole of man's history is to be found in its Lord and Master».

Invoking Gaudium et Spes to suggest that binding Church teachings can be «transcended», modified out of all recognition or simply set aside in the name of modernity is an abuse of both the letter and the spirit of the Pastoral Constitution.

In his article «Rescuing Gaudium et Spes: The New Humanism of John Paul II» (Nova et Vetera, 2010) George Weigel has tried to show some of the depth of theology in the Pastoral Constitution and its connection to the work of Blessed John Paul II, who was instrumental in its compositioIn his article «Rescuing Gaudium et Spes: The New Humanism of John Paul II» (Nova et Vetera, 2010) George Weigel has tried to show some of the depth of theology in the Pastoral Constitution and its connection to the work of Blessed John Paul II, who was instrumental in its compositioin the Pastoral Constitution and its connection to the work of Blessed John Paul II, who was instrumental in its compositioin its composition.

Thus, commenting in 1985 upon Gaudium et spes 43, Ratzinger rightly insists that the fidelity of the Bride of Christ is not called into question by the infidelities of her members.

However, Weigel gives too little emphasis to the equally prescient emphasis in Gaudium et Spes on the dynamic world view ushered in by science, nor to its vision of the Christ as the recapitulation of all creation and history.

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.

The Council's fourth and last «constitution» - published on the last working day of the four - year Council, 7 December 1965 - is known by its opening words Gaudium et Spes, although its proper title is «Pastoral Constitution on the Church in the Modern World».

During these two years, most of the influential texts of the council were forged into their final form: the Constitutions on the Church (Lumen Gentium), divine revelation (Dei Verbum), and the Church in the modern world (Gaudium et Spes), along with the decree on ecumenism (Unitatis Redintegratio) and the declarations on religious liberty (Dignitatis Humanae) and on the Church and non-Christian religions (Nostra Aetate).

In many ways - although not completely, nor without controversy - the other constitutions of the Council have been implemented, but Gaudium et Spes in its core message remains the forgotten constitutioIn many ways - although not completely, nor without controversy - the other constitutions of the Council have been implemented, but Gaudium et Spes in its core message remains the forgotten constitutioin its core message remains the forgotten constitution.

It is difficult to deny that many of the potential dangers for humanity in the development of a scientific but secular culture outlined by Gaudium et Spes have now become a reality.