Gaudium et Spes, Nostra Aetate, Dignitatis Humanae, and the opening of the Catholic Church to other religious traditions = Gaudium et Spes, Nostra Ætate, Dignitatis Humanae et l’ouverture de l’Église catholique à d’autres traditions religieuses = Gaudium et Spes, Nostra Aetate, Dignitatis Humanae e l’apertura della Chiesa Cattolica alle altre tradizioni religiose
In three closely related documents, Gaudium et Spes, Nostra Aetate (Declarationon the Church’s Relation to Non-Christian Religions), and Dignitatis Humanae (Declaration on Religious Freedom), the Second Vatican Council called Catholics to dialogue and cooperation with all people of good will, inclu...
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| 520 | |a In three closely related documents, Gaudium et Spes, Nostra Aetate (Declarationon the Church’s Relation to Non-Christian Religions), and Dignitatis Humanae (Declaration on Religious Freedom), the Second Vatican Council called Catholics to dialogue and cooperation with all people of good will, including followers of other religious traditions. While the Catholic Church had always been concerned about the well-being of all humans, the Second Vatican Council launched a new era in Catholic relations with other religious traditions and with the entire human community. No earlier council had taken such dramatic steps to address all people of good will, to seek healing for past conflicts, to speak in positive tones about other religions, to affirm the religious liberty of all humans, and to move forward in collaboration with the entire human community. This essay explores this transformation. | ||
| 520 | |a Dans les trois documents, étroitement liés les uns aux autres, Gaudium et Spes (Constitution pastorale sur l’Église dans le monde de ce temps), Nostra Ætate (Déclaration sur les relations de l’Église avec les religions non chrétiennes) et Dignitatis Humanae (Déclaration sur la liberté religieuse), le Concile Vatican II a convié les catholiques au dialogue et à la coopération avec les gens de bonne volonté, sans exclure pour autant les adeptes d’autres traditions religieuses. Encore que l’Église catholique ait toujours été soucieuse du bien de l’humanité tout entière, c’est bel et bien le Concile Vatican II qui est devenu le nouveau commencement dans les relations des catholiques avec d’autres traditions religieuses et avec la communauté humaine tout entière. Jamais auparavant aucun concile n’a fait une démarche tellement radicale pour s’adresser aux gens de bonne volonté, pour chercher le relèvement des conflits du passé, pour confirmer la liberté religieuse de tout être humain et pour avancer dans la coopération avec la communauté humaine tout entière. Le présent essai a pour objectif d’examiner cette transformation. | ||
| 520 | |a Nei tre documenti strettamente correlati Gaudium et Spes (Costituzione Pastorale sulla Chiesa nel mondo contemporaneo), Nostra Aetate (Dichiarazione sulle relazioni della Chiesa con le religioni non cristiane) e Dignitatis Humanae (Dichiarazione sulla libertà religiosa), il Concilio Vaticano II ha invitato i cattolici al dialogo ed alla collaborazione con gli uomini di buona volontà, non escludendo i seguaci di altre tradizioni religiose. Sebbene la Chiesa Cattolica si sia sempre curata del bene di tutta l’umanità, fu il Concilio Vaticano II a diventare il nuovo inizio nelle relazioni dei cattolici con le altre tradizioni religiose e con tutta la società umana. Nessun concilio aveva mai fatto in precedenza un passo così radicale per rivolgersi agli uomini di buona volontà, per cercare il risanamento dei conflitti del passato, per confermare la libertà religiosa di ciascuna persona e per progredire nella collaborazione con tutta la comunità umana. Il saggio presentato studia questa trasformazione. | ||
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