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The functions of dogmatic theology are twofold: first, to establish what constitutes a doctrine of the Christian faith, and to elucidate it in both its religious and its philosophical aspects; secondly, to connect the individual doctrines into a system. [1] “In current Catholic usage, the term ‘dogma’ means a divinely revealed truth ...
At least since Vatican II, Catholic theology has been understood as the search for fruitful understanding of the Church's dogma, doctrine, and practice. While dogma, the most basic beliefs, does not change, Church doctrine includes the many other beliefs that may reflect a single interpretation of dogma, of scripture, or of the Church's ...
The concept of dogma has two elements: 1) the public revelation of God, which is divine revelation as contained in sacred scripture (the written word) and sacred tradition, and 2) a proposition of the Catholic Church, which not only announces the dogma but also declares it binding for the faith.
The title page of the English translation of Hans Lassen Martensen's Christian Dogmatics (1898), a part of T&T Clark's Foreign Theological Library series.. Dogmatic theology, also called dogmatics, is the part of theology dealing with the theoretical truths of faith concerning God and God's works, especially the official theology recognized by an organized Church body, such as the Roman ...
[20] In each case, the dogma was defined "not so much because of proofs in scripture or ancient tradition, but due to a profound sensus fidelium and the Magisterium." [21] Each of the two popes concerned consulted the bishops of the world about the faith of the Catholic community before proceeding to define the dogma. [22]
The Preliminary Note of Explanation did not in fact alter the value of the statement on collegiality in the text of Lumen gentium: it "strengthened the adherence to the doctrine of the First Vatican Council on the primacy, but it did not subsequently strike out anything from the direct divine origin of the episcopal office and its function, and ...
Indeed, in a certain sense, this new Code could be understood as a great effort to translate this same doctrine, that is, the conciliar ecclesiology, into canonical language. If, however, it is impossible to translate perfectly into canonical language the conciliar image of the Church, nevertheless, in this image there should always be found as ...
The interpretation of the canons must be made according to the "mind (intention)" of the Eastern Orthodox Church, and not according to the interpreter's opinion. [26] The dispenser of the canon(s) can be a bishop, a priest, or a spiritual father. [27] There are no precedents in Eastern Orthodox canon law.