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The author emphasizes the crucial relevance of religious liberty and freedom of expression for a harmonious and peaceful development of modern societies. He follows the prophetic Declaration of Religious Freedom of Second Vatican Council (1965) with its constitutional limitation of governmental powers in matters of religion. The high value of religious freedom is judged as bulwark of all human rights and true capstone of sound human and societal developments, which have to be guarded against any form of infringements. In this regard, a reasonable education in religious freedom and liberty is indispensable for young people of the twenty-first century. Education in religious freedom in the context of moral and religious formation is based on the dignity of every human person and promotes a deeper mutual and cultural understanding by respecting the conscience of every human person. It thus carries the potential to diminish conflicts and clashes in a sustainable way. Educational reforms in countries have to include the high value of religious liberty and freedom as a main element and condition for human dignity and a peaceful global development.
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From a reason-faith perspective, I reflect on “Vatican II: Gaudium et Spes Fifty Years Later.” In the introduction, I speak briefly on the Second Vatican Council, and on its Pastoral Constitution Gaudium et Spes (“Joy and Hope”) and its ethical and social teachings.
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A interpretação da Escritura e das suas diferentes personagens enriquece a Tradição cristã, mas este processo de receção é muitas vezes marcado por debates e polémica …
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Canton Conference (1667-1668) is regarded as an important event in the history of Christianity in China. The Conference was held by missionaries from three religious orders, namely, the Jesuits, Dominicans and Franciscans. Together they tried to achieve something common to strive for the prosperity of the China mission. It is true that the background and atmosphere of the Conference was influenced and overwhelmed by the Rites controversy. However, another significant part that the conference covered, in a large portion, dealt with wide pastoral issues in the context of Chinese society. The forty two articles in this Conference demonstrate the open-mindedness and a fairly positive knowledge of an approach to Chinese custom. In addition, some recommendations remain open to further inquires, in the sense that they were still finding a better way to cope with the indigenous affairs. Analysis of the articles as a whole gives light to various aspects of missionary work at that time beyond the controversial article forty-first.
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本文梳理聖多瑪斯去世至1323年列聖品之間,發生的圍繞其思想權威性的爭議與演變。在這近五十年中,多瑪斯思想的權威性在不斷的爭議與回應中逐漸形成,其中尤其針對他運用亞里士多德的哲學來闡釋天主啟示,及對貧窮勸諭的理解所衍生的論辯。作者指出,以道明會會士為 主的神學家致力於以多瑪斯思想為基點,回應各種反對多瑪斯思想的挑戰,過程中逐漸形成了具有統一性的多瑪斯學派,加以教會內各種歷史性因素,都促成了多瑪斯在1323年7月的亞維農被列入聖品。
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Academic Units
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Faculty of Religious Studies and Philosophy
- Andrew Leong (1)
- Cyril Law (3)
- Edmond Eh (6)
- Franz Gassner (7)
- Judette Gallares (1)
- Stephen Morgan (8)
- Thomas Cai (2)
Resource type
United Nations SDGs
Publication year
- Between 2000 and 2024 (47)
- Unknown (1)