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| | [No title] |
 | | Dignitatis Humanae: “Religious communities also have the right not to be hindered in their public teaching and witness to their faith, whether by the spoken or written word. | | | Dignitatis Humanae: “In addition, it comes within the meaning of religious freedom that religious communities should not be prohibited from freely undertaking to show the special value of their doctrine in what concerns the organization of society and the inspiration of the whole of human activity. | | | In the beginning of Dignitatis Humanae the first aspect is stressed: “It follows that he (man) is not to be forced to act in a manner contrary to his conscience. |
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http://www.mrtrid.com/beliefs.html
(4146 words)
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| | TCRNews, The Church, John Paul II and Human Rights |
| | But the anthropology of Dignitatis Humanae and sound democratic theory tell us that, whatever else this "separation" may mean, the "separation of church and state" cannot mean the separation of religion from public life, or the proscription of religiously grounded moral argument from public life. | | | Dignitatis Humanae committed the Church to resist that temptation as a matter of doctrinal principle. | | | At the end of the second millennium, Dignitatis Humanae is Catholicism's most compelling response to the enduring temptation of the Church, which was defined with great literary power by Fyodor Dostoevsky in "The Legend of the Grand Inquisitor." The great temptation of the Church is to substitute its authority for human freedom. |
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http://www.tcrnews2.com/humanrights.html
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| | Enjoying and Making Use of a Responsible Freedom |
| | Dignitatis Humanae itself ends with the prayer of Paul that through the grace of Christ and the power of the Holy Spirit all may be brought to the glorious liberty of the children of God (Rom. | | | Dignitatis Humanae, while dealing chiefly with religious freedom as a universal human right, "leaves intact the traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ" (Dignitatis Humanae, no. 1). | | | But Dignitatis Humanae may be welcomed as a timely application of the classical concept of religious freedom, which had already been enriched by centuries of reflection in the light of the Gospel. |
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http://www.acton.org/publicat/randl/article.php?id=396
(2351 words)
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| | Catholic Culture : Document Library : Dignitatis Humanae and the Catholic Human Rights 'Revolutuion' |
| | Dignitatis Humanae not only notes this fact, but openly confesses that, although the Church has always maintained that noone can be forced to believe, Churchmen did not always live up to this principle and tried, directly and indirectly, to obtain consent to the Faith by coercion. | | | But neither the judge, nor the state, nor a Human Rights Commission for that matter, can use judicial, legislative or administrative powers or bring the weight of their public office to bear in the public forum to demand that the Church or Church schools cease teaching what the Church believes to be the truth. | | | Rather, Dignitatis Humanae holds that the state should regard religion favourably. |
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http://www.petersnet.net/research/retrieve.cfm?RecNum=2876
(6115 words)
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| | Article - Dignitatis Humanae and the Development of Doctrine - Kevin L. Flannery, S.J. - Catholic Dossier - March/April ... |
| | Since Dignitatis humanae began its existence as a part of the “Decree on Ecumenism,&; the progress of the document through the Council was in the hands of the Secretariat for Christian Unity, whose official relator was Bishop Emil De Smedt of Bruges. | | | Charles Curran, for instance, during a press conference in 1986, defended his dissent from Humanae vitae by arguing that the Church by means of Dignitatis humanae had officially changed its teaching on religious liberty; it was not impossible, therefore, he argued, that she would do the same with respect to contraception [Origins, March 27, 1986]. | | | Moreover, as we have seen, the religious liberty associated with the common good in the first part of the document is a pale reflection of the liberty accorded to the Church in the second. |
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http://www.catholic.net/rcc/Periodicals/Dossier/00MarApr/doctrine.html
(2274 words)
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| | - Welcome to the Tablet |
| | In its document Dignitatis Humanae the Church commits itself not just to a grudging toleration of other religions, but to a positive statement of freedom of religion for all. | | | In place of the State’s neutrality before religion we have in the writings of this Pope a claim for a privileged place for the Church and for its teaching authority. | | | But as Hermínio Rico SJ has remarked in his excellent study John Paul II and the Legacy of Dignitatis Humanae, the Pope’s presentation of the Church as the doughty defender of human rights “makes claims for the Church that the history of the development of human rights
cannot support”. |
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http://www.thetablet.co.uk/cgi-bin/register.cgi/tablet-00694
(2086 words)
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| | The Role and Freedom of Conscience |
| | Continuing with Vatican II Dignitatis Humanae, it is clearly seen that true Catholic teaching reaffirms the necessary obedience to the teachings of Jesus' Church: | | | As clearly stated previously, Vatican II Dignitatis Humanae tells us "In the formation of their consciences, the Christian faithful ought carefully to attend to the sacred and certain doctrine of the Church. | | | Applying an erroneous view of freedom of conscience to religion leads to the modernistic, but false, notion whereby "one religion is as good as another." Vatican II clearly states not that any belief system is good, but rather that a person is duty-bound to seek and hold to God's Truth [Dignitatis Humanae, Canon Law #748]. |
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http://www.ourladyswarriors.org/articles/conscience.htm
(4741 words)
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| | The Issue of Church and State at Vatican Council II |
| | However, after Dignitatis humanae and Gaudium et spes, the literal terms of the issue are rather "religion and government," religion in a historical-pluralist sense, and government in the constitutional sense accepted by these two conciliar documents, following Pacem terris. | | | The wider state of the question "religion and government," which was implicitly adopted by Dignitatis humanae, is here contracted to the dimensions exhibited in the introductory rubric, "the political community and the Church." The narrowness of this view was probably necessary, but it was also regrettable. | | | In any event, the sharpened awareness of the purely spiritual character of the Church's mission, even in the temporal order, which is visible all through the Constitution, leads necessarily to a new disposition on the part of the Church to impose self-denying ordinances on the whole range of her action within the temporal order. |
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http://www.georgetown.edu/centers/woodstock/murray/rel-liberty/rl-chap3.htm
(9894 words)
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| | Books |
| | Dignitatis Humanae formalized three basic principles of religious freedom: rejection of the Church’s claim to direct political power, equal rejection of any interference of political powers in Church affairs, and insistence that the government guarantee freedom of religion and worship. | | | Rico describes the Church’s dialogue with society under John Paul II as “not a dead end, as it was a century ago, but reaching a crossroad.” Whereas Dignitatis Humanae addressed the question of religious freedom, the Church must now face another challenge: public advocacy of moral standards in a pluralistic society. | | | The state itself was declared incompetent in matters of religion unless public order was affected, while the Church became the defender of the human dignity of all rather than seeking to defend only itself. |
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http://www.crisismagazine.com/february2003/book4.htm
(1287 words)
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| | CHAPTER XVIII |
| | The statement that the Church is superior to the State was rejected and the relevant passage in Dignitatis Humanae merely recognizes that Church and State have distinct areas of competence. | | | Insofar as it made the Catholic Church equal to other religions in some countries, this "friendly gesture" can easily be replicated by other groups which work for the religious interests of their own members, whereas resentment or ill will on their part would make the work more difficult. | | | This Declaration defines the place of religious freedom in civil society: the freedom to fulfill its mission of salvation and all that is sacred and necessary. |
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http://www.crvp.org/book/Series01/I-16/chapter_xviii.htm
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| | Vatican keeps its council in the closet - theage.com.au |
| | Their concept of religious freedom is a negative and instrumental one: they mostly mean by it the freedom of the church to proclaim its teachings without interference. | | | It amounted to a belated acceptance of the world view of the Enlightenment, and a recognition that democratic rights and freedoms were good in themselves, and not merely to be tolerated on pragmatic grounds until the church could reclaim its pre-modern role as teacher and guide of the state. | | | They failed when it came to a vote, but in the practice of the church their attitudes have nonetheless prevailed. |
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http://www.theage.com.au/articles/2003/08/09/1060360548179.html
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| | Touchstone Archives: Church, State & Conscience |
| | The teaching of Dignitatis Humanae that (subject to the demands of public order) neither the state nor anyone else may exercise coercion on the individual in matters of religion appears to be a development of the teaching of a successor of Pius X—Pius XII. | | | The principles of Dignitatis Humanae recognize the validity of the modern insight concerning the importance of individual freedom in matters of religion. | | | Under this model, the state, recognizing the value of religion as an intrinsic aspect of human well-being and the importance of religion for the common good, actively works to promote religion and religious practice. |
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http://www.touchstonemag.com/archives/article.php?id=15-06-025-f
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| | [No title] |
| | The Catholic Church has synthesized her thinking on this subject in the Second Vatican Council's Declaration, Dignitatis humanae, promulgated on December 7, 1965, a document which places the Apostolic See under a special obligation. | | | They are also bound to adhere to the truth once they come to know it and to direct their whole lives in accordance with its demands" (Dignitatis humanae, no. 2). | | | But man's social nature itself requires that he give external expression to his internal acts of religion, that he communicate with others in religious matters and that he profess his religion in community" (Dignitatis humanae, no. 3). |
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http://www.rc.net/rcchurch/popes/johnpaul/jp2freed.txt
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| | Catholic Studies. Book Review: H. RICO: John Paul II and the Legacy of Dignitatis Humanae |
| | During this period, John Paul continued his earlier emphasis on the importance of the Church's commitment to human rights and to the freedom of the Church from interference by the state (rather than the concern for curtailing the secular power of the Church that was of concern in the first moment). | | | Hermínio Rico's important new study of the 2nd Vatican Council's Declaration on Religious Freedom (Dignitatis Humanae) provides an overview of the reception of this document (especially in its use by John Paul II) as a basis for re-thinking its continued relevance and the unfinished project it poses for the Church today. | | | Nevertheless, Rico also warns of the dangers of this limited appropriation of the teachings of this document: the Church risks being dismissed by a secular world with good reason to be suspicious of a Church calling for dialogue while presuming that all truth is on its side. |
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http://catholicbooksreview.org/2002/rico.htm
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| | Catholic Apologetics International - Robert Sungenis |
| | Dignitatis Humanae is concerned about one thing: that no one is forced, in the civil sphere, to go against their conscience, within due limits, regarding matters of religion. | | | The Vatican II Council's declaration "Dignitatis Humanae" affirms a false natural human right "in matters of religion" contrary to prior papal teachings, which formally deny such a blasphemy. | | | As for Dignitas Humanae and Gaudium et spes, they, in themselves, do not contradict our previous teaching on religious liberty. |
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http://www.catholicintl.com/qa/2004/qa-nov-04.htm
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| | SCHISM - Archbishop LeFebvre And The Declaration On Religious Liberty |
| | Vatican II, in DIGNITATIS HUMANAE #1 taught: "It leave untouched the traditional Catholic doctrine about the moral duty of men and societies towards the true religion and the one Church of Christ." This means, of course, an established Church. | | | He means that the state should worship by the true religion and not by the others. | | | Because of the claims, and subsequent schism, made by Archbishop Lefebvre that the Declaration on Religious Liberty of Vatican II, Dignitatis humanae, contradicted teachings of Gregory XVI, Pius IX, and Leo XIII, we will make a careful comparison of texts. |
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http://www.marysremnant.org/Schism/most.html
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| | LT33 - John Courtney Murray - A Reliable Interpreter of Dignitatis Humanae? |
| | So influential was Murray as an architect of Dignitatis Humanae that there has often been a tendency almost to identify his own theses on Church and State with the teaching of the Council itself. | | | Archbishop Marcel Lefebvre has made it clear during recent years that the teaching of Dignitatis Humanae (or what he takes to be its teaching) is one of the principal obstacles to reconciliation with the Holy See. | | | ) welcome Dignitatis Humanae's alleged contradiction of earlier Church doctrine, on the grounds that the Council thereby set a precedent for the kinds of doctrinal "reversals" which they advocate in other areas of Church teaching. |
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http://www.rtforum.org/lt/lt33.html
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| | "Confrontation," Religious Freedom, Theological Dialogue |
| | Dignitatis Humanae asserts the universal, incorruptible, and fundamental human right to religious freedom, and in so doing, addresses some of the very concerns of “Confrontation” even more directly than does | | | Dignitatis Humanae, the very same notion, formerly condemned, became official Church teaching. | | | Notwithstanding the evidence of selfishness and evil in the world, in this assertion the Church is in fact reaching out to all people of good will and is approaching them (us) as equal partners and sojourners in search of truth. |
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http://www.bc.edu/research/cjl/meta-elements/texts/center/conferences/soloveitchik/sol_ehrenkranz.htm
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| | LT34 - John Courtney Murray, Dignitatis Humanae (II)/Children Wanted and Unwanted |
| | And as we have seen, these duties of "society" as such, acting through its public authority, were always said by those Popes to include, as a matter of divine law, not only respect for the freedom of the Church but also theoretical and practical recognition of her unique authority as bearer of the true religion. | | | Nor does Dignitatis Humanae 13 in any way imply that there is no obligation in divine law for civic authorities to recognize the unique truth of Catholicism. | | | But the very grounds given for that right to freedom implicitly assert the other right affirmed by traditional doctrine: the Church's divinely guaranteed right to be recognized by all human authorities and powers as the true religion. |
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http://www.rtforum.org/lt/lt34.html
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| | Catholic World News : THE MEANING OF RELIGIOUS FREEDOM |
| | This freedom, the Pope cautioned, is not founded upon a relativistic approach, or indifference, to religious faith. | | | On the other hand, he conceded, at times Christian leaders have used methods of spreading the faith which were not themselves respectful of human freedom. | | | On the one hand, the Holy Father pointed out, the Church has ample experience as the object of persecution, from the first days of her history. |
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http://www.cwnews.com/news/viewstory.cfm?recnum=65
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| | FT March 2000: Correspondence |
| | Notably, although Dignitatis Humanae does recommend religious freedom even in instances when "special civil recognition is given to one religious community in the constitutional order of society," it does not suggest that the two are incompatible (s. | | | The reason can be found in the document’s preface where it insists that religious freedom "leaves untouched traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ" (s. | | | From the fact that the Church supports immunity from coercion with respect to religious activity "within due limits" in order that each person may fulfill his moral obligation to know the truth and behave accordingly (Dignitatis Humanae, s. |
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http://www.firstthings.com/ftissues/ft0003/correspondence.html
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| | Book Review: Religious Liberty Questioned |
| | [What the document Dignitatis Humanae tries to do is to] reconnect with a vast past, with the biblical Revelation, with the Church of the Apostles and the Fathers, the united Church of the first centuries, together with the spirituality of the great saints, founders of religious orders. | | | For Archbishop Lefebvre and those close to him, the fundamental references, and the basis for Catholic fidelity, were expressed between 1850 and 1950 by a few popes and selected from a few of their writings.... | | | To affirm both simultaneously is to affirm both A and not-A. This is demonstrated, in the third section of Religious Liberty Questioned in which 35 dubia are placed immediately after a text from Dignitatis Humanae. |
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http://www.sspx.ca/Angelus/2002_August/Book_Review.htm
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| | John Paul II and the Legacy of Dignitatis Humanae By Hermínio Rico, S.J., Book Review in America, the Catholic ... |
| | It was finally reversed in Dignitatis Humanae (DH), the “Declaration on Religious Liberty.” Approved at the council’s fourth and final session in 1965, DH was one of the major breakthroughs of Vatican II. | | | In his dense and meticulous study of the declaration, Rico presents also the arguments for religious liberty of a French school, who contended that Murray’s philosophical-political case was inadequate and inserted into the declaration theological arguments rooted in Scripture. | | | Click here for the most recent book reviews in America |
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http://americamagazine.org/BookReview.cfm?textID=2617&...&issueID
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| | Dignitatis Humanae - definition of Dignitatis Humanae in Encyclopedia |
| | The passage of this measure by a vote of 2,308 to 70 by the bishops assembled is considered by many one of the most significant events of the council. | | | Dignitatis Humanae - definition of Dignitatis Humanae in Encyclopedia | | | The Declaration on Religious Freedom of the Second Vatican Council, Dignitatis Humanae is subtitled On the Right of the Person and of Communities to Social and Civil Freedom in Matters Religious. |
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http://encyclopedia.laborlawtalk.com/Dignitatis_Humanae
(156 words)
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| | Ethics Without God: Levering |
| | Rather, the "freedom" that the Church claims for herself has its roots in her mission from Christ to bring the blessings of salvation to the world. | | | Chapters nine and eleven address the issue in terms of the relationship of Church and state, while chapter ten explores the development of liberalism itself. | | | For the Second Vatican Council, it was quite enough to tackle the problem of the religious civil liberties of individuals, communities, and the Church herself." Hittinger's book, however, signals that this approach is no longer enough. |
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http://www.nd.edu/Departments/Maritain/ti03/eLeverin.htm
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| | Contrasting St. Patrick's Missionary Spirit with Vatican II |
| | When Dignitatis Humanae was integrated after Vatican II into the civil laws of Catholic countries, the errors of false religions spread like cockle weed and as a direct result brought about a tremendous loss of faith. | | | And the reason for this is that the religious indifferentism which permeates the Vatican II Decree Dignitatis Humanae has always been condemned by the Church down through the centuries. | | | The most infamous and blasphemous of these inter-religious meetings was held in 1986 in the once-Catholic churches of Assisi. |
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http://www.cmri.org/100prog3.html
(2280 words)
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| | The Catholic Legate Dialogues |
| | RS:...and you promote such pagan prayer by removing the crucifixes from their designated prayer rooms; and, instead of prayers of repentance, you tell them to recite their ancient pagan incantations and use their own implements of worship, in that case, you are no longer merely "tolerating," rather, you are "directing" them to do such things. | | | RS2:From your misinterpretation of CCC 841 and Lumen Gentium 16, you now do the same thing to Dignitatis Humanae, and you turn the Christian religion on its head. | | | JP: No, rather you are respecting their freedom to worship as Dignitas Humanae commands us to do without any kind of veiled coercion. |
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http://www.catholic-legate.com/dialogues/religiousfreedom.html
(17430 words)
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| | Seattle Catholic - The Incoherent Council |
| | Stork are right, then a General Ecumenical Council of the Universal Church has issued a doctrinal declaration which cannot be relied upon by the average layman (or most theologians) truly to express the mind of the Church on the issue of religious liberty. | | | John Courtney Murray, who authored the schema himself, and whose explanation "has been widely understood as the doctrine of Dignitatis Humanae itself." Fr. | | | In making explicit this neglected point, I hope that conservative Catholics will understand why, at times, some traditionalists look at the Second Vatican Council (spirit and letter) with a jaundiced eye. |
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http://www.seattlecatholic.com/article_20030221.html
(2186 words)
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| | Freedom, dialogue and truth: "Dignitatis Humanae", John Paul II, and the role of the church in pluralistic societies. |
| | The first chapter proposes a framework of three moments for the use of the doctrine of Dignitatis Humanae: three different social and political challenges for the church and also three opportunities for different emphases in the reading of the declaration. | | | It argues for a public church committed to influence the cultural consensus of society, while respecting the principles of secularization and the freedom and responsibility of every person, a church, together with others in society, in freedom, through dialogue, seeking truth. | | | Freedom, dialogue and truth: "Dignitatis Humanae", John Paul II, and the role of the church in pluralistic societies. |
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http://ischolarship.bc.edu/dissertations/AAI9923408
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| | The Positive Good of Religious Freedom in the Civil Vision of Dignitatis Humanae |
| | And because our relationship to God is characterized as a marriage between God and His people (Song of Solomon 4:11, Rev. 21:2), we are to respect the freedom that God’s potential spouse has been granted — either to reject Him or to accept Him. | | | In the decades following the Second Vatican Council and the promulgation of the Declaration on Religious Liberty (Dignitas Humanae), there has been much controversy on how to reconcile this declaration with previous Church teachings on the objective necessity of non-Catholics to convert to the Catholic faith. | | | Drawing the Line for Mormons: A Closer Look at the LDS Church |
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http://www.catholicexchange.com/vm/index.asp?art_id=22919
(2288 words)
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| | FT December 2003: Opinion: Johnny of the Cross |
| | The argument of the declaration, based on reason, the natural order, and revelation, is that the dignity of the human person, and of the person in community, requires religious freedom. | | | The Holy Father, who is every inch a man of the Council, has further enhanced the argument of the declaration by a philosophy of "personalism" that explores even more deeply the connection between freedom and the dignity of the person. | | | Father Neuhaus: The chief point is already evident in the first three words of the declaration, "Dignitatis humanae personae." The dignity of the human person, as John Paul II has repeatedly said, is the pivot on which the entirety of Catholic social doctrine turns. |
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http://www.firstthings.com/somethingextra/vatican2.html
(1508 words)
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| | [No title] |
| | ÐÏࡱá > þÿ - / þÿÿÿ , ÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿì¥Á 7 ð¿ % bjbjUU "& 7 7 % ÿÿ ÿÿ ÿÿ l î î î î î î î Ô Ô Ô Ô à W ø ø ø ø ø ø ø ø Ö Ø Ø Ø Ø Ø Ø $ a r ü î ø ø ø ø ø ü x î î ø ø x x x ø î ø î ø Ö x ø Ö x ^ x Ö î î Ö ø ì `R7t•À Ò Ô j Ö Ö ' 0 W Ö ó x ó Ö x î î î î Ù DECLARATION ON RELIGIOUS FREEDOM DIGNITATIS HUMANAE ON THE RIGHT OF THE PERSON AND OF COMMUNITIES TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HIS HOLINESS POPE PAUL VI ON DECEMBER 7, 1965 1. |
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http://longwood.cs.ucf.edu/~rps43158/Faith/Paul/Reading/BookSummaries/VaticanII/Dignitatis.doc
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| | International Catholic University: 2.8 |
| | Our dignity resides in obeying our conscience for it is in our consciences that we hear the voice of God. | | | In this lecture, I explain further the connection between conscience, freedom, and doing God's will. | | | Tape 8 discussed what the conscience is (the voice of God within) and why Catholics who have a well formed conscience and a healthy understanding of what the Church is (the Bride of Christ, guided by the Holy Spirit), should be very willing to embrace the teachings of Humanae Vitae. |
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http://home.comcast.net/~icuweb/c00208.htm
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| | Prof. Kenneth Grasso: Religious Liberty in Contemporary America |
| | Not only did the American hierarchy play a prominent role in the debates surrounding religious liberty at the Council, but the experience of the Church in America and the work of perhaps the greatest of American Catholic theologians, John Courtney Murray, clearly exercised a profound influence on DH. | | | 9 Dignitatis Humanae in Religious Liberty: An End and a Beginning, ed. | | | Dignitatis Humanae, the Intellectual Foundations of Religious Liberty and the Catholic Theory of the State |
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http://www.frinstitute.org/grasso.html
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| | Search Results for religious freedom |
| | Declaration on Religious Freedom - DIGNITATIS HUMANAE ~ DECLARATION ON RELIGIOUS FREEDOM - DIGNITATIS HUMANAE Proclaimed By His Holiness, Pope Paul... | | | Declaration on Religious Freedom ~ DECLARATION ON RELIGIOUS FREEDOM DIGNITATIS HUMANAE... |
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http://www.preciousheart.net/religious%20freedom/SUPER_List_Religious_Freedom.htm
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| | Elms to host Vatican II lecure series |
| | The Declaration on the Relation of the Church to Non-Christian Religions), Dignitatis... | | | On March 13, 2006, "Developing a Theology of Freedom in Dignitatis Humanae... |
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http://www.theology.it/pages_1389119.html
(58 words)
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| | Second Vatican Council - Wikipedia, the free encyclopedia |
| | The vote was 1,997 for to 224 against (a margin that widened even farther by the time the bishop's final signing of the decree (Dignitatis Humanæ)). | | | The first business of the fourth period was the consideration of the decree on religious freedom, which may be the most controversial of the conciliar documents. | | | The principal work of the rest of the period was work on three documents, all of which were approved by the council fathers. |
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http://en.wikipedia.org/wiki/Second_Vatican_Council
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| | A Rebuttal of Br. Michael Dimond's A Voice Crying in the Wilderness |
| | First, the teaching of Dignitatis humanae (the Vatican II Document on Religious Liberty) regards a question of the natural law and a matter that has never been proposed before or after by the Church as teaching to be held de fide divina et catholica. | | | The teaching of Dignitatis humanae vis-á-vis the teaching of Popes Leo XIII, Pius IX etc. has been subjected by the traditionalist Dominican Community to a 10 year theological inquiry, that included an examination of every Papal Document on the topic. | | | It has also been shown that Dignitatis humanae did not contradict the teaching of former Popes [cf. |
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http://www.franciscan-archive.org/apologetica/dimond.html
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| | Charter of the Rights of the Family |
| | a) Humanae Vitae, 14; SACRED CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration on Procured Abortion, 18 November 1974; Familiaris Consortio, 30. | | | Dignitatis Humanae, 5; Religious Freedom and the Helsinki Final Act, 4b; International Covenant on Civil and Political Rights, 18. | | | b) Gravissimum Educationis, 7; Dignitatis Humanae, 5; POPE JOHN PAUL II, Religious Freedom and the Helsinki Final Act (Letter to the Heads of State of the nations which signed the Helsinki Final Act), 4b; Familiaris Consortio, 40; Codex luris Canonici, 797. |
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http://www.domestic-church.com/CONTENT.DCC/BASEDOCS/charter.htm
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| | CHARTER OF THE RIGHTS OF THE FAMILY |
| | a) Humanae vitae, no. 14; Sacred Congregation for the Doctrine of the Faith, Declaration on Procured Abortion, November 18, 1974; Familiaris consortio, no. 30. | | | Dignitatis humanae, no. 5; Religious Freedom and the Helsinki Final Act, 4b; International Covenant on Civil and Political Rights, no. 18. | | | d) Dignitatis humanae, no. 5; Familiaris consortio, no. 40. |
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http://www.catholic.com/library/crf_charter_rights_fam1.asp
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| | Christian Freedom and Liberation |
| | Pastoral Constitution on the Church in the Modern World (Gaudium a spes) and the Declaration on Religious Freedom (Dignitatis humanae) of the Second Vatican Council; the Encyclicals Mater et magistra, Pacem in terris, Populorum progressio, Redemptor hominis and Laborem exercens; the Apostolic Exhortations Evangelii nuntiandi and Reconciliatio et paenitentia; the Apostolic Letter Octogesima adveniens. | | | Dignitatis humanae, 7; Gaudium et spes, 75; Document of the Third General Conference of the Latin-Amencan Episcopate at Puebla, 311-314, 317-318, 548. | | | Pope John Paul II dealt with this theme in his Opening Address to the Third General Conference of the Latin-American Episcopate at Puebla: AAS 71 (1979), pp. |
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http://saint-mike.org/library/Curial_Docs/Christian_Freedom/Christian7.html
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| | John Courtney Murray |
| | Murray himself called the discussion about the document “the greatest argument on religious freedom in all history [which] happily broke forth in the church” (intro to document on religious freedom). | | | Timothy G. McCarthy says that the conciliar document, Declaration on Religious Freedom (Dignitatis Humanae). | | | Often called one of the most controversial documents of Vatican II, Dignitatis Humanae “affirmed religious freedom as an inalienable right (n.2)” (McCarthy 260). |
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http://www.shc.edu/theolibrary/resources/murray.htm
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| | Declaração Dignitatis Humanae sobre a Liberdade Religiosa |
| | O que este Concilio Vaticano declara acerca do direito do homem à liberdade religiosa funda-se na dignidade da pessoa, cujas exigências foram aparecendo mais plenamente à razão humana com a experiência dos séculos. | | | Este direito da pessoa humana à liberdade religiosa na ordem jurídica da sociedade deve ser de tal modo reconhecido que se torne um direito civil. | | | Declara, além disso, que o direito à liberdade religiosa se funda realmente na própria dignidade da pessoa humana, como a palavra revelada de Deus e a própria razão a dão a conhecer (2). |
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http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decl_19651207_dignitatis-humanae_it.html
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| | The United States Embassy to the Holy See |
| | “Towards Enculturating Dignitatis Humanae in the American Tradition of Religious Liberty” | | | The American Tradition of religious liberty is not a positivist tradition, but one rooted in natural rights derived from a consideration of what we now call the dignity of the human person. | | | As such, it is open to the teaching of Dignitatis Humanae. |
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http://vatican.usembassy.it/policy/events/Relfreedom/Hasson.asp
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| | Catholic Online - Cathcom - Contradictions in Teaching on Religious Freedom? |
| | That statement clarifies that "the distinction between religion and politics and the principle of religious freedom constitute a specific acquisition of Christianity, of great relevance at the historical and cultural level." | | | In the declaration "Dignitatis Humanae" the Council stated explicitly that, at the moral level, every man has the obligation to seek the truth and to follow it, he added. | | | Religious freedom, Cardinal Martino explained, "was decidedly condemned by Pius IX in 1864, in the 'Syllabus'; but it had already been condemned earlier by Gregory XVI in the encyclical 'Mirari Vos' of 1832, while it was recognized a century later by the Second Vatican Council in the declaration 'Dignitatis Humanae.'" |
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http://www.catholic.org/cathcom/international_story.php?id=15385
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| | Pharsea : The Rights of Wrong |
| | It is an important part of the mission of the Magisterium of the Church to identify and warn against wrong ideas. | | | In fact, he points out that Dignitatis Humanae later says that they are to be determined by | | | In particular, the novel doctrine would seem to countenance objective injustices such as the sexual molestation of altar servers, so long as the practice was hushed up and didn't come into the public gaze and so result in riots (please excuse the irony). |
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http://geocities.com/pharsea/RightsOfWrong.html
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