Sentences with phrase «teaching documents of»

You will not find the phrase «existential dignity» in the writings of Pope John Paul II, at least not in the major teaching documents of his pontificate.

Not exact matches

An educational hospital having a formally documented teaching affiliation with either a nationally accredited medical school for a clerkship, internship, or residency program for medical students or a nationally accredited nursing school which grants a degree in registered, or the licensed practice of, nursing.

«From the very beginning the evangelist teaches and documents most convincingly the sublime article of our holy Christian faith according to which we believe and confess the one true, almighty, and eternal God.

Of course not all of these are authoritative teaching documents, but they are issued in the name of the bishopOf course not all of these are authoritative teaching documents, but they are issued in the name of the bishopof these are authoritative teaching documents, but they are issued in the name of the bishopof the bishops.

On Luther's side, the final break with the Church authorities came in the wake of Leo X's bull of November 1518; in that document, as Luther saw it, Leo arrogated to himself the power of defining Church teaching without accountability to Scripture, the Fathers, or the ancient canons.

But the details of his pastoral implementation lead to dangerous and irreconcilable deviations from the tradition, especially with respect to John Paul's important teaching documents Familiaris Consortio, The Catechism of the Catholic Church and Veritatis Splendor.

The document criticizes «doctrinal or disciplinary security,» «an obsession with the law,» «punctilious concern for... doctrine,» «dogmatism,» «hiding behind rules and regulations,» and «a rigid resistance to change,» while reprimanding those who «give excessive importance to certain rules,» overemphasize «ecclesial rules,» believe that «doctrine... is a closed system,» «feel superior to others because they observe certain rules,» have «an answer for every question,» wish to «exercise a strict supervision over others» lives,» «long for a monolithic body of doctrine guarded by all and leaving no room for nuance,» believe that «we give glory to God... simply by following certain ethical norms,» and «look down on others like heartless judges, lording it over them and always trying to teach them lessons.»

He excelled at addressing all three; and so it is no surprise that his moral and social teachings are cited more than any other pontiff's in the documents of Vatican II.

P. teaches economics and theology at Providence College m Providence, Rhode Island, and is the author of Modern Catholic Social Documents and Political Economy (Georgetown University Press).

But there is more to it than that: this is not some bureaucratic response to a Vatican document that most Catholics have never heard of (the General Directory), but an insistence that the entire teaching of the Catechismitself should be at the heart of everything that happens in Catholic Schools.

Well documented, her sources include the Gospels, the Catechism of the Catholic Church, papal teachings and writings of the saints.

The document also insists, however, «that God has been present in their seeking and finding, that where there is truth and wisdom in their teachings, and love and holiness in their living, this, like any wisdom, insight, knowledge, understanding, love and holiness that is found among us, is the gift of the Holy Spirit.»

After examining the traditional Christian teaching of supersessionism — that is, the belief that Christians have replaced the Jews as God's chosen ones — we surveyed some of the post-Holocaust Christian literature, from the groundbreaking Vatican II document Nostra Aetate to the many ecclesial statements and theological writings that have striven to revise Christian understandings of Judaism.

Last week, the Archbishops of Canterbury and York announced a new «teaching document» on sexuality by the Church of England would be published in 2020.

«Our thinking,» the document states, «has also been enriched by the teachings of the many religious traditions represented among us.

Yet such as it is — and the more certainly so, the more clearly we recognize just what the book is — it remains an extremely valuable document of primitive Western Christianity; though it by no means provides us with all we wish to know about the life and teaching of our Lord, or the life and teaching, activities, and beliefs, of the early church.

Probably the earliest Christian document outside the Scriptures is the Didache, The Teaching of the Twelve Apostles, dating back to before AD100.

Jesus» use of metaphor, in the form of simile and analogy (the parables), is the best attested and surest documented feature of his teaching that we possess.

As I say, the new declaration says nothing that is not said in other magisterial documents, particularly in the teaching of the Second Vatican Council, and it is always necessary to restate these important truths.

The fine hand of Karl Barth, the Swiss theologian who was still teaching in Bonn at the time, is evident throughout, and the document is a good case study of Barth's contention that theology and politics go hand in hand.

Yet the somewhat imperious tone of such sayings must be balanced by a consideration of another feature of the teaching not less prominent in our documents.

Joseph Cardinal Ratzinger in the document, Concerning Some Objections To The Church's Teaching On The Reception Of Holy Communion By Divorced And Remarried Members Of The Faithful, writes: «Assuredly, the word of truth can be painful and uncomfortablOf Holy Communion By Divorced And Remarried Members Of The Faithful, writes: «Assuredly, the word of truth can be painful and uncomfortablOf The Faithful, writes: «Assuredly, the word of truth can be painful and uncomfortablof truth can be painful and uncomfortable.

Walls attributes to this document the teaching that «the Mystical Body of Christ, which although the same entity as the visible Church in which it subsists is nonetheless to be distinguished from theChurch «constituted and organised as a society in the present world»».

But elsewhere it warmly endorses the teaching of John Paul II in Evangelium Vitae and explicitly names abortion and euthanasia as violations of human rights — although, admittedly, not in its own voice but in quoting another evangelical document.

He recognised that it was authentically Catholic and therefore, as the Successor of Peter, he gave his name and the weight of his authority to this document because it teaches the Catholic faith.

Papal statements and magisterial documents are unanimous in affirming that Catholic teaching is not pacifist and that just - war doctrine is the doctrine of the Church.

Of the 1990 apostolic constitution, Ex Corde Ecclesiae, Curran writes: «The document theoretically limits academic freedom by truth and the common good, sees local bishops not as external to the college or university but as participants in the institution, and includes canonical provisions for those who teach theology in Catholic higher education.»

One indication of this is the emphasis in recent Church documents on obedience to the hierarchical teaching authority and on the relationship between hierarchical superiority and subordination.

Thus, if a government may deny women the right to end problem pregnancies, it may as easily deny women the right to continue pregnancies the government may not approve of; or the government that provides tax aid to Catholic private schools could hardly refuse to provide similar aid to fundamentalist schools that derogate Catholicism and Episcopalianism (as Albert Menendez documented in his 1993 book Visions of Reality: What Fundamentalist Schools Teach).

Catholics who read Porta Fidei in the light of the documents of Vatican II can see how consistent it is with Council teaching, and also with the Catechism and with the project of a faith - filled pastoral and evangelising programme, these being the three main criteria that Pope Benedict proposes for the Year of Faith.

In the great document Nostra Aetate, we Catholics are taught the following by the fathers of the Second Vatican Council:

And yet, the objection is frequently made, isn't it the case, once we have a firm and binding document — a genuine letter of St. Paul or a decree of an ecumenical council — that we can simply rely on the plain sense of the text to give us the teaching we need?

It has always been recognized that the document known as the Didachi or Teaching of the Twelve Apostles, has a special affinity with the didactic portions of the First Gospel.

By requiring a document to contain what the Apostles taught, therefore, the Church was not simply glorifying the Founding Fathers but exercising its responsibility to provide some sort of assurance that the Scripture contains authentic writings.

I want to end with a citation from the 1985 statement of the Inter-Orthodox Symposium on the Lima documents; it takes its direction from the classical concept of reception: «Reception at this stage is a step forward «in the «process of our growing together in mutual trust...» towards doctrinal convergence and ultimately towards «communion with one another in continuity with the apostles and the teachings of the universal Church».

In the context of the total document and magisterial teaching on human sexuality, it is quite evident that «self - control» means total sexual abstinence for homosexual Christians.

As a result, several ecclesiologies exist side by side in Council documents; this has made subsequent application of Council teaching somewhat complicated and even contentious.

These Holocaust - inspired documents begin with the frank admission that for centuries the church has been guilty of teaching that Christianity superseded Judaism.

Now it is no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.»

Pastor Albert Mohler, a Southern Baptist, has commented that he respects the Congregation for the Doctrine of the Faith's document Subsistitbecause it is consistent with previous Catholic teaching (with which he strongly disagrees), is honest about its inherent belief that the Papacy is integral to the nature of the Church, and that it shows a very sensible concern for the danger souls can put themselves in by being in serious error (as he believes Catholics are).

According to court documents, CAS said it was the duty of the foster parents to teach the children about the Easter Bunny.

The Roman Catholic Church led the way in theological revision during Vatican II with the document Nostra Aetate, which struck some of the worst statements of anti-Judaism from church teaching.

When Duke was founded in 1924, its founding document stated that «The Aims of Duke University are to assert a faith in the eternal union of knowledge and religion set forth in the teachings and character of Jesus Christ, the Son of God... «Until the 1960s, Duke continued to require undergraduates to take courses in Bible.

But, generally speaking, we can say that the doctrine of the last things was gradually worked out from taking with utmost seriousness, and even with a stark literal understanding, much in the later Old Testament documents, as well as what the teaching of Jesus, then of St Paul and St John and the rest of the New Testament, was supposed to have said.

The increasing humaneness and inwardness of moral life under the influence of the great prophets and Jesus is illustrated in the changing ideas about forgiveness of enemies: In the older strata of documents, retaliation was distinctly taught as the proper principle of legal procedure — «Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe.»

For now, my only point is that there does not seem to be any passage in the Bible which defends the doctrine of Inspiration as it was taught to me: that the Holy Spirit guided human authors to compose and record through their personalities God's selected message without error in the words of the original documents.

Here's another, scarcely less oratorical in character, from the Congregation for the Doctrine of the Faith: the title of this document (another wonderful example of Vatican bogus academic language when what is needed is a competent journalist used to writing informative headlines) is «Considerations regarding proposals to give legal recognition to unions between homosexual persons» (2003): The Church's teaching on marriage and on the complementarity of the sexes reiterates a truth that is evident to right reason and recognised as such by all the major cultures of the world.

The document's other uses of «reaffirm» (inculcare) all refer to settled teaching — for instance, on the indissolubility of marriage and on subsidiarity.

This opinion is not compatible with the Pope's teaching, especially in view of his citation from the document of the Congregation for the Doctrine of the Faith, Donum Vitae (1974), but there may still be some room for further discussion on technical issues of this type.

There is a well - known tradition, which is appropriate to the mystical atmosphere of these two tenth - century documents, that the founding saints of Java unanimously condemned one of their number, Seh Siti Djenar, who taught the hidden knowledge and neglected the performance of the Friday public worship, and also asserted that he and God were identical.