词条 | Humani generis |
释义 |
EncyclicalRole of theology
In Humani generis, Pope Pius held a corporate view of theology. Theologians, employed by the Church, are assistants, to teach the official teachings of the Church and not their own private thoughts. They are free to engage in all kinds of empirical research, which the Church will generously support, but in matters of morality and religion, they are subjected to the teaching office and authority of the Church, the Magisterium.
Humani generis is critical of some trends in modern theology, but does not mention or attack individual opinions or even groups of dissenting theologians; possibly because of the much larger, still looming power issue of who teaches authoritatively the Catholic faith: Bishops, as successor to the Apostles; or Theologians, who have constant access to relevant information and research tools. The Pope later refers to a new axiom, a new intellectual current, a new public mood within the Church, and, new behaviour patterns of its members. He asked his fellow bishops, to heal this “intellectual infection”, which should not be allowed to grow.[4]{{Verify source|date=January 2013}} Obstacles to finding GodThe Church teaches that God can be known with certainty from the created world with human reason.[5] Yet in the historical conditions in which he finds himself, man experiences many difficulties in coming to know God by the light of reason alone: This is why Humani generis begins with a recognition of several obstacles to seek and find God by the light of reason alone:
This is why man stands in need of being truthfully enlightened by God's revelation. Four issuesHaving thus established a main principle, the encyclical continues with a review of the philosophical currents of modern culture and their potential and dangers in light of divine revelation of faith in the distinct levels. It reviews recent theological, philosophical and scientific developments. Nouvelle théologieIn describing erroneous development in the Catholic Church after World War Two, the encyclical does not mention names, nor does it accuse specific persons or organization. Nouvelle Théologie in France and its followers in other countries increasingly viewed Catholic teaching as relative. It departed from traditional neo-Thomism using relativistic historical analysis and engaging philosophical axioms, such as existentialism, or positivism. Nouvelle Théologie scholars expressed Catholic dogma with concepts of modern philosophy, immanentism or idealism or existentialism or any other system. Some believed, that the mysteries of faith cannot be expressed by truly adequate concepts but only by approximate and ever changeable notions.[7] Pius has some sympathy for the need to deepen and more precisely articulate Church doctrine:
Pius pleads with the “rebels” not to tear down but to build up. He demands, not to neglect, or to reject, or devalue so many and such great resources which have been conceived, expressed and perfected over the centuries. A new philosophy like existentialism, he says, is a poor and unstable basis for the theology of the Church.
EvolutionThe encyclical took up a nuanced position with regard to evolution. It distinguished between the soul, held as created divinely, and the physical body, whose development may be subject to empirical and prudent study:
The encyclical does not endorse a comprehensive belief in evolution, nor its outright rejection, because it deemed the evidence at the time not convincing. It allows for the possibility in the future:
The position delinking the creation of body and soul has been more recently confirmed by Pope John Paul II, who highlighted additional facts supporting the theory of evolution half a century later. PolygenismWhile the factual basis for creationism should be researched further, the encyclical issues a clear no to another scientific opinion popular at the time, polygenism, the scientific hypothesis that mankind descended from different groups of original humans (that there were many groups of Adams and Eves).
Old Testament critiquesA final critique is issued against negative interpretations which downgrade the Old Testament to historical half-truths. Some Catholic theologians Humani generis encourages further research, taking into account and respecting the holiness of the Old Testament scriptures to Jews and Christians alike. ConclusionPope Pius XII, who usually employs diplomatic and carefully measured language in his writings, is convinced of the serious nature of those opinions threatening to (to quote the encyclical's subtitle) "undermine the foundation of Catholic doctrine," a most unusual tone for this pontiff. Philosophy and theology are the main topics of this encyclical. But it extends further into the realm of culture and science. The encyclical is a document with firm distinctions between right and wrong, good and bad. Pius XII is convinced about the indivisibility and timeless nature of truth. The encyclical is flexible in all areas of scientific research, which do not intrude into, or exclude theology. It demands respect for the intellectual achievements of past generations, which were equally intelligent, but is not afraid to face a future with new questions and improvements. Humani generis generated much discussion at its time. It reflects many conservative positions of the Pope, but also his openness to science and new developments. It reflects his belief: "It is the primary duty of a Christian, to convince those who consider themselves modern, that human nature should not be interpreted with systematic pessimism nor with shallow optimism."
Notes1. ^"No one has ever found a “smoking gun” proving that Garrigou-Lagrange shared in ghost-writing Humani generis or has ever fixed his exact contribution. But, as notedabove, it is plain that he had a major role in its gestation." "Reginald Garrigou-Lagrange: Defending the Faith from Pascendi dominici gregis to Humani generis" Michael Kerlin, US Catholic Historian, Vol. 25, No. 1, Winter, 2007111. 2. ^Pius XII, Encyclical Humani generis, some false opinions threatening to undermine the foundation of Catholic doctrine, Vatican City, 1950, 21. 3. ^Pius XII, Enc. Humani generis, 21. 4. ^Pius XII, The Magisterium of the Bishops, May 31, 1954. 5. ^Catechism of the Catholic Church, Vatican City, 36. 6. ^Pius XII, Enc. Humani generis, 2. 7. ^1 2 Pius XII, Enc. Humani generis, 15. 8. ^Pius XII, Enc. Humani generis, 36. 9. ^Pius XII, Enc. Humani generis, 35. 10. ^Pius XII, Enc. Humani Generis, 37. 11. ^Pius XII, Enc. Humani generis, 38. 12. ^Pius XII, Enc. Humani generis, 44. See also
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