Relevant bibliographies by topics / Salamanca school (Catholic theology)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Salamanca school (Catholic theology)'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Salamanca school (Catholic theology)"

1

Klimczak, Bożena. "Trudne związki katolickiej nauki społecznej i ekonomii." Annales. Etyka w Życiu Gospodarczym 15 (January 1, 2012): 15–23. http://dx.doi.org/10.18778/1899-2226.15.01.

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The paper discuss the early age of forming social and economic catholic teaching in XIV–XVI. Appearing of economy from the area of theology was discussed as phenomenon of school from Salamanca and the influence scholastic on Adam Smith. The separation of economy and theology on the contrary was discussed as phenomenon of liberal project of state and market economy. The conclusion is, that economics as a science of separated aspects of human life is a subsidiary discipline of social catholic teaching.
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Hyde, Joseph J., and Walter E. Block. "Oeconomia Suffocato: The Origins of Antipathy Toward Free Enterprise Among Catholic Intelligentsia." Studia Humana 7, no. 2 (June 1, 2018): 3–14. http://dx.doi.org/10.2478/sh-2018-0006.

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Abstract What is the source of the antipathy of Catholic intellectuals toward free markets? That is the issue addressed in the present paper. We see the antecedents of this viewpoint of theirs in terms of secular humanism, Marxism and mistaken views of morality and economics. One of the explanations for this phenomenon are the teachings of St Augustine. He greatly distrusted the City of Man, seeing it as anarchic and chaotic. In contrast, his City of God is more orderly, but far removed from the hurly burly of free enterprise. Another source of the rejection of capitalism on the part of Catholic intellectuals is liberation theology, which is Marxism minus the atheism of that doctrine. Both economic and cultural Marxism have played a role in the alienation of such intellectuals from the tenets of laissez faire capitalism. Are there any counter currents? Yes, the School of Salamanca, which has been all but forgotten in this community.
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Collins, Peter M. "Catholic Secondary School Education in Religion and Theology." Journal of Christian Education os-31, no. 3 (December 1988): 27–37. http://dx.doi.org/10.1177/002196578803100305.

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Vos, Pieter. "War, Peace and Military Chaplaincy: Lessons Learned from Ukraine." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 50, no. 3 (October 4, 2023): 60–71. http://dx.doi.org/10.54195/handelingen.18003.

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Roman Zaviyskyy is a philosopher and theologian and president of the Ukrainian branch of the European Society of Catholic Theology. In June, he spent two weeks in the Netherlands at the invitation of Tilburg School of Catholic Theology to get in touch with colleagues and to conduct research into Catholic thinking about peace and war (supported by the Ladies of Bethany Research Fellowship, established by the Tilburg University Fund). In this interview, I asked him to reflect on the position and tasks of military chaplains in Ukraine, his wartime experiences, questions about peace and war, and Catholic responses to the war.
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WIELOMSKI, Adam. "Szkoła Rzymska. Szkic o jezuickiej eklezjologii i myśli politycznej w przededniu Soboru Watykańskiego I. (Część pierwsza)." Historia i Świat 2 (September 8, 2013): 115–39. http://dx.doi.org/10.34739/his.2013.02.05.

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This article is about the theology of Jesuits in the First Vatican Council (1869-1870). This theology is neo-scholastic and ultramontain, known in the literature as the Roman School. Here's a catholic response to an unstable period of the nineteenth century, full of revolutions andcounter-revolutions. We can point some of characteristics of the Roman School: 1 / recognition a primary act of faith as an irrational. Grace to the decision in favor of the faith, the world can be rationally explained. 2 / Theology is evolutionary, but teleological. 3 / The Bishop of Rome watches over the truth of rational explanations of the world and the development of theology. Pope separates truth from error. For this reason, must be infallible in matters of dogma and needs to have full authority in the Catholic Church.
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Hak, Durk. "In gesprek met Staf Hellemans." Religie & Samenleving 14, no. 3 (September 1, 2019): 294–97. http://dx.doi.org/10.54195/rs.11566.

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Op vrijdag 24 mei jongstleden sprak Staf Hellemans (1953) zijn peroratie uit in Tilburg op de Tilburg School of Catholic Theology. Hij was na 23 jaar hoogleraarschap godsdienstsociologie uitgediend. Zijn eerste benoeming was in 1996 aan de Katholieke Theologische Universiteit te Utrecht (KTU). Toen die KTU in 2007 fuseerde met de Theologische faculteit van Tilburg tot de Tilburg School of Catholic Theology (een door het Vaticaan en de Nederlandse bisschoppenconferentie erkende instelling, een ‘roomse’ faculteit dus) bleef hij als hoogleraar werkzaam bij de gefuseerde faculteit. Met zijn peroratie getiteld De grote transformatie van religie en van de katholieke kerk nam hij formeel afscheid van ‘Tilburg’
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Barsanas, Eulalie C., and Pablito Baybado. "The Theology of Interreligious Dialogue as a Foundation for a Proposed IRD - Based Theology Syllabus in a Catholic College in Bukidnon." British Journal of Multidisciplinary and Advanced Studies 4, no. 3 (May 18, 2023): 85–100. http://dx.doi.org/10.37745/bjmas.2022.0194.

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In its document Educating to Intercultural Dialogue in Catholic Schools: Living in Harmony for a Civilization of Love, the Sacred Congregation for Catholic Education specifies that “all children and young people must have the same possibilities for arriving at the knowledge of their religion as well as of elements that characterize other religions.” As such, interreligious dialogue is an essential component of Catholic education, thereby necessitating interreligious dialogue education and formation starting from the beginning of school age in academic institutions. From this perspective, the study explores a selection of Catholic Church teachings and Magisterial documents on interreligious dialogue. Using See-Judge-Act as the framework, it aims to outline the essential elements of the theology of interreligious dialogue in education. In doing so, the paper intends to present a model of the interreligious dialogue-based Theology syllabus. The inquiry is qualitative-descriptive research and employs documentary analysis as a method. The study concluded with the presentation of the proposed syllabus model with its dialogical elements.
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Vélez, Juan R. "Newman’s Compelling Reasons for a Medical School with Catholic Professors." Linacre Quarterly 87, no. 3 (April 23, 2020): 292–301. http://dx.doi.org/10.1177/0024363920917495.

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Only one year after starting the Catholic University of Ireland (1854), John Henry Newman arranged for the purchase of a medical school, the Cecilia-Street Medical School, which gained immediate success and has continued to this day as a part of University College Dublin. This article is a historical piece that examines the importance Newman gave to Catholic doctrine for the formation of medical students. He understood that according to a hierarchy of sciences, theology and religion are above medicine and its practice and that there are some important religious truths that future Catholic physicians need to learn. In this article, we present a brief history of the origins of the medical school, and discuss his choice of only Catholic professors, and his concern for the doctrinal and moral formation of future doctors. Summary: When John Henry Newman established a medical school in Dublin he chose from only Catholic professors to ensure that the students, almost all Catholic, would receive teaching consistent with their faith, and also that they would have as role models Catholic physicians. He understood the harmony between science and faith, and thus sought professors with very good medical knowledge, who at the same time professed the Catholic faith.
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Edgar, L. B. "Beneath the Black Robes of Ignatius and Mariana: Limited Liberty within an Interventionist Order." Studia Humana 9, no. 2 (July 1, 2020): 16–27. http://dx.doi.org/10.2478/sh-2020-0009.

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AbstractThe Society of Jesus sprang from the devout faith of a sidelined soldier who traded in his weapons to form a militant order of Catholic Reformers sworn to serve the Papacy as missionary soldiers of Christ. Specialization in education led Jesuits to roles as theologians of the 16th Century, including as members of the School of Salamanca, whose Jesuit members mostly took pro-market positions on free enterprise. One learned Jesuit in particular deviated from his order’s default position of papal dirigisme to become an enemy of the state.
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Knorn, Bernhard. "Theological Renewal after the Council of Trent? The Case of Jesuit Commentaries on the Summa Theologiae." Theological Studies 79, no. 1 (February 23, 2018): 107–27. http://dx.doi.org/10.1177/0040563917744653.

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As part of the Catholic reform after the Council of Trent, the Jesuits Francisco de Toledo, Gregorio de Valencia, and Gabriel Vázquez further developed the theological innovations of the School of Salamanca. Their commentaries on the Summa Theologiae (ca. 1563–1604) are marked by a creative retrieval of Aquinas and other theological sources as well as by openness toward current questions. This new method of theological argumentation related past authorities and articulations of the faith more effectively to the present, in order to better preserve the ecclesial community through time.
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Dissertations / Theses on the topic "Salamanca school (Catholic theology)"

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Barnum, Martin J. "The eucharistic liturgy as a school of spiritual formation." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Gutowski, James Arthur. "Politics and Parochial Schools in Archbishop John Purcell's Ohio." Cleveland State University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=csu1254177639.

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Okonkwo, Peter Ik Njoku Francis Obu-Mends Jojo. "Book Reviews: Nicholas lbeawuchl Omenka, "THE SCHOOL_IN THE SERVICE OF EVANGELIZATION: THE CATHOLIC EDUCATIONAL IMPACT IN EASTERN NIGERIA," Jude Ikenna Ibegbu, "NATIONALISATION OF SCHOOLS IN NIGERIA AND THE PARENTS' RIGHT TO THE CHOICE OF SCHOOL: A Moral Evaluation in the Light of Catholic Social Teaching. (a Dissertation for Doctorate in Moral Theology)," and David Regan, "CHURCH FOR LlBERATION-A PASTORAL PORTRAIT OF THE CHURCH IN BRAZIL"." Bulletin of Ecumenical Theology, 1991. http://digital.library.duq.edu/u?/bet,1441.

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Gilbert, David. ""Le grand secret de la vocation" : Louis Tronson (1622-1700), troisième supérieur de la Compagnie des prêtres de Saint-Sulpice dans l'histoire théologique de la vocation sacerdotale." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040057.

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Louis Tronson (1622-1700), élu en 1676 troisième supérieur de la Compagnie des prêtres de Saint-Sulpice, est connu principalement, dans l’histoire de la spiritualité, comme éditeur du Traité des saints ordres attribué à Jean-Jacques Olier (1676), auteur des Examens particuliers (1690), et hôte des entretiens d’Issy sur le quiétisme (1694-1695). L’objet de ce travail est de mieux mettre en perspective la place de cet homme dans l’histoire de la théologie catholique. Tronson joue en effet un rôle déterminant dans l’explicitation théologique de la vocation sacerdotale. Réfléchissant, à la lumière de son expérience de formateur de futurs prêtres, sur les « marques de vocation », il élabore de véritables grilles de discernement, au demeurant assez souples. Parmi ces critères, une place particulière revient à l’« inclination » ou « attrait ». Résonance subjective et intime de l’appel divin, l’attrait n’est cependant pas subjectiviste : il suppose au contraire un objet qui attire, c’est-à-dire le sacerdoce, envisagé comme « état » et « fonctions », deux mots très utilisés par Tronson qui, bien loin de s’opposer, se complètent. Ainsi cet auteur peut-il proposer une vision du sacerdoce qui soit à la fois sacramentelle et sociale, spécifiquement christologique et enracinée dans la société de son temps
In the history of Catholic spirituality, Louis Tronson (1622-1700), who was elected third Superior of the Society of the Priests of Saint-Sulpice in 1676, is known mainly as editor of the Treatise on Holy Orders attributed to Jean-Jacques Olier (1676), as author of the Particular Examens (1690) and as host of the Conferences at Issy about quietism (1694-1695). The purpose of this work is to propose a better insight into the role of Louis Tronson in the history of Catholic theology. Indeed, this role was decisive in defining the theology of priestly vocation. By considering the "marks of vocation" in the light of his own experience in training future priests, Tronson drew up reliable yet flexible charts for discernment. Among these criteria "inclination" or "attraction" is of special importance. Although a subjective and intimate echo of divine calling, attraction is not a subjectivistic notion : on the contrary it supposes that there is an object which attracts, in this case the priesthood itself. Tronson frequently uses the words "estate" and "functions" to characterize it : far from being opposed, both terms complete each other and allow Tronson to offer a view of the Catholic priesthood which is both sacramental and social, specifically christological and rooted in the society of his time
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Blaj, Daniel. "Le principe ecclésiologique de l'oecuménisme chez Yves Congar : élaboration, réception et perspectives ecclésiales." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAK005.

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L’affirmation de l’Église « Une » comme une réalité présente dans l’histoire fait partie de la tradition catholique. Après la naissance du mouvement œcuménique, Yves Congar (1904-1995) introduit dans la théologie catholique le principe ecclésiologique de l’œcuménisme. Il s’agit de penser la vie chrétienne des autres baptisés à partir de leurs Communions. Pour mettre en évidence ce principe herméneutique, cette thèse étudie sa portée théologique dans l’œuvre congarienne (1931 à 1954), se penche sur sa réception dans le décret sur l’œcuménisme Unitatis Redintegratio (1964), dans l’encyclique Ut Unum Sint (1995) et dans quelques documents récents, avant de proposer son inscription dans une théologie de l’ Église structurée à partir de l’institutionnalité de la grâce, située dans une perspective eschatologique
The assertion of the Church as “One” present throughout history is part of the Roman Catholic tradition. After the appearance of the ecumenical movement, Yves Congar (1904-1995) introduces the ecclesiological principle of ecumenism in catholic theology. The idea is to think of the Christian life of the other baptized based on their Communion. To emphasize this hermeneutics’ principle, this thesis studies its theological impact on the congarian work (1931-1954) and ponders over its reception within the decree on ecumenism Unitatis Redintegratio (1964), within the encyclical Ut Unum Sint (1995) as well as in recent documents. It will also lead on to suggesting its recording in one theology of the Church structured by the institutionalization of grace in an eschatological perspective
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Gilbert, David. ""Le grand secret de la vocation" : Louis Tronson (1622-1700), troisième supérieur de la Compagnie des prêtres de Saint-Sulpice dans l'histoire théologique de la vocation sacerdotale." Electronic Thesis or Diss., Paris 4, 2015. http://www.theses.fr/2015PA040057.

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Louis Tronson (1622-1700), élu en 1676 troisième supérieur de la Compagnie des prêtres de Saint-Sulpice, est connu principalement, dans l’histoire de la spiritualité, comme éditeur du Traité des saints ordres attribué à Jean-Jacques Olier (1676), auteur des Examens particuliers (1690), et hôte des entretiens d’Issy sur le quiétisme (1694-1695). L’objet de ce travail est de mieux mettre en perspective la place de cet homme dans l’histoire de la théologie catholique. Tronson joue en effet un rôle déterminant dans l’explicitation théologique de la vocation sacerdotale. Réfléchissant, à la lumière de son expérience de formateur de futurs prêtres, sur les « marques de vocation », il élabore de véritables grilles de discernement, au demeurant assez souples. Parmi ces critères, une place particulière revient à l’« inclination » ou « attrait ». Résonance subjective et intime de l’appel divin, l’attrait n’est cependant pas subjectiviste : il suppose au contraire un objet qui attire, c’est-à-dire le sacerdoce, envisagé comme « état » et « fonctions », deux mots très utilisés par Tronson qui, bien loin de s’opposer, se complètent. Ainsi cet auteur peut-il proposer une vision du sacerdoce qui soit à la fois sacramentelle et sociale, spécifiquement christologique et enracinée dans la société de son temps
In the history of Catholic spirituality, Louis Tronson (1622-1700), who was elected third Superior of the Society of the Priests of Saint-Sulpice in 1676, is known mainly as editor of the Treatise on Holy Orders attributed to Jean-Jacques Olier (1676), as author of the Particular Examens (1690) and as host of the Conferences at Issy about quietism (1694-1695). The purpose of this work is to propose a better insight into the role of Louis Tronson in the history of Catholic theology. Indeed, this role was decisive in defining the theology of priestly vocation. By considering the "marks of vocation" in the light of his own experience in training future priests, Tronson drew up reliable yet flexible charts for discernment. Among these criteria "inclination" or "attraction" is of special importance. Although a subjective and intimate echo of divine calling, attraction is not a subjectivistic notion : on the contrary it supposes that there is an object which attracts, in this case the priesthood itself. Tronson frequently uses the words "estate" and "functions" to characterize it : far from being opposed, both terms complete each other and allow Tronson to offer a view of the Catholic priesthood which is both sacramental and social, specifically christological and rooted in the society of his time
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PERSICO, ALESSANDRO. "ADRIANO BERNAREGGI E IL RINNOVAMENTO DELLA CULTURA ECCLESIASTICA ITALIANA (1884 - 1932)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/3159.

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La ricerca approfondisce il ruolo svolto da Adriano Bernareggi, sacerdote milanese, poi dal 1932 vescovo di Bergamo, nel movimento di rinnovamento degli studi ecclesiastici che ha attraversato il primo trentennio del Novecento. Formatosi presso le Università Gregoriana e Lateranense, nel clima segnato dal modernismo e dalla reazione pontificia, Bernareggi insegnò presso il Seminario di Milano, dal 1909 al 1932, e presso l’Università Cattolica, dal 1922 al 1926. In queste sedi, si sforzò di dare una risposta moderna – non modernista – all’ansia spirituale dell’uomo contemporaneo, attraverso un nuovo linguaggio religioso, capace di valorizzare la storia della Chiesa e, soprattutto, la sua liturgia. Particolare attenzione è stata dedicata: all’insegnamento seminariale, compreso il tentativo di promuovere un aggiornamento della ratio studiorum della Facoltà teologica in senso universitario, seguendo linee che anticipavano la Deus scientiarum Dominus; alla direzione della rivista “La Scuola Cattolica”, che tentò di trasformare in un periodico di scienze sacre nazionale, per riqualificare gli studi religiosi attraverso l’applicazione di una prospettiva storica e del metodo critico-filologico; alla partecipazione al movimento artistico-liturgico milanese, con la riscoperta, guardando all’insegnamento francese e all’abbazia di Maria Laach, del valore iniziatico dei riti; alla prevostura a S. Vittore al Corpo, laboratorio di una nuova “prassi liturgica”; alla sua partecipazione al dibattito sulla Questione Romana e sulla Conciliazione.
The research focuses the role played by Adriano Bernareggi, priest in Milan, then bishop of Bergamo since 1932, in the renewal movement of ecclesiastical studies during the first three decades of the twentieth century. Trained at the Gregorian and Lateran Universities, in a climate marked by modernism and vatican reaction, Bernareggi taught at the seminary of Milan, from 1909 to 1932, and at the Catholic University, from 1922 to 1926. In these sites, he strove to give a modern response - not modernist – to the spiritual anxiety of modern man, through a new religious language, able to enhance Church history and, especially, its liturgy. Particular attention has been paid to: the teaching, including the attempt to promote an update of the Ratio Studiorum of the Theological Faculty, following lines that anticipated Deus Scientiarum Dominus; the direction of the magazine “La Scuola Cattolica”, that he attempted to transform in a national periodic of sacred sciences, to regenerate religious studies through the application of an historical perspective and critical-philological research method; the participation in the liturgical and artistic movement in Milan, looking to french teachings and Maria Laach, especially to rediscovery the initiation value of rites; the prevostship at St. Vittore al Corpo, a laboratory of a new “liturgical practice”; the role in the debate on the Roman Question and Conciliation.
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PERSICO, ALESSANDRO. "ADRIANO BERNAREGGI E IL RINNOVAMENTO DELLA CULTURA ECCLESIASTICA ITALIANA (1884 - 1932)." Doctoral thesis, Università Cattolica del Sacro Cuore, 2014. http://hdl.handle.net/10280/3159.

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La ricerca approfondisce il ruolo svolto da Adriano Bernareggi, sacerdote milanese, poi dal 1932 vescovo di Bergamo, nel movimento di rinnovamento degli studi ecclesiastici che ha attraversato il primo trentennio del Novecento. Formatosi presso le Università Gregoriana e Lateranense, nel clima segnato dal modernismo e dalla reazione pontificia, Bernareggi insegnò presso il Seminario di Milano, dal 1909 al 1932, e presso l’Università Cattolica, dal 1922 al 1926. In queste sedi, si sforzò di dare una risposta moderna – non modernista – all’ansia spirituale dell’uomo contemporaneo, attraverso un nuovo linguaggio religioso, capace di valorizzare la storia della Chiesa e, soprattutto, la sua liturgia. Particolare attenzione è stata dedicata: all’insegnamento seminariale, compreso il tentativo di promuovere un aggiornamento della ratio studiorum della Facoltà teologica in senso universitario, seguendo linee che anticipavano la Deus scientiarum Dominus; alla direzione della rivista “La Scuola Cattolica”, che tentò di trasformare in un periodico di scienze sacre nazionale, per riqualificare gli studi religiosi attraverso l’applicazione di una prospettiva storica e del metodo critico-filologico; alla partecipazione al movimento artistico-liturgico milanese, con la riscoperta, guardando all’insegnamento francese e all’abbazia di Maria Laach, del valore iniziatico dei riti; alla prevostura a S. Vittore al Corpo, laboratorio di una nuova “prassi liturgica”; alla sua partecipazione al dibattito sulla Questione Romana e sulla Conciliazione.
The research focuses the role played by Adriano Bernareggi, priest in Milan, then bishop of Bergamo since 1932, in the renewal movement of ecclesiastical studies during the first three decades of the twentieth century. Trained at the Gregorian and Lateran Universities, in a climate marked by modernism and vatican reaction, Bernareggi taught at the seminary of Milan, from 1909 to 1932, and at the Catholic University, from 1922 to 1926. In these sites, he strove to give a modern response - not modernist – to the spiritual anxiety of modern man, through a new religious language, able to enhance Church history and, especially, its liturgy. Particular attention has been paid to: the teaching, including the attempt to promote an update of the Ratio Studiorum of the Theological Faculty, following lines that anticipated Deus Scientiarum Dominus; the direction of the magazine “La Scuola Cattolica”, that he attempted to transform in a national periodic of sacred sciences, to regenerate religious studies through the application of an historical perspective and critical-philological research method; the participation in the liturgical and artistic movement in Milan, looking to french teachings and Maria Laach, especially to rediscovery the initiation value of rites; the prevostship at St. Vittore al Corpo, a laboratory of a new “liturgical practice”; the role in the debate on the Roman Question and Conciliation.
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Mondésir, Lindbergh. "Une culture du pluralisme religieux chez les jeunes au Collège Saint-Viateur de Ouagadougou comme prophylaxie contre l’intégrisme religieux au Burkina Faso." Thèse, 2013. http://hdl.handle.net/1866/10373.

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Le Collège Saint-Viateur de Ouagadougou est une école catholique dont la mission est d’évangéliser les jeunes qui le fréquentent tout en leur assurant une éducation chrétienne de qualité. Or, en plus des catholiques, beaucoup de ses élèves sont musulmans, chrétiens protestants et animistes. Alors, on est en présence d’une diversité religieuse au sein de cette communauté éducative. Comme cette situation est acceptée et reconnue, on peut parler de pluralisme religieux. Dans ce contexte, jaillit la question de savoir s’il est toujours pertinent d’évangéliser les jeunes catholiques et membres des autres religions ou s’il faut simplement les éduquer afin qu’ils soient de meilleurs humains dans leur propre religion. Autour cette question se déroule une aventure de recherche en cinq chapitres correspondant aux cinq étapes de la praxéologie pastorale. Le premier chapitre campe le portrait de la communauté éducative du Collège Saint-Viateur dans le contexte pluriel du Burkina Faso et dégage les forces et faiblesses de la manière dont est gérée la diversité religieuse en son sein. Le deuxième pose la problématique de la pertinence de l’évangélisation des jeunes de religions différentes en assurant leur éducation chrétienne. Le troisième expose une herméneutique de l’acte d’évangéliser des jeunes en tenant compte de la perspective théologique positive du pluralisme religieux mise en rapport avec le magistère de l’Église sur l’éducation chrétienne des jeunes. Le quatrième formule quatre propositions pour que l’évangélisation de la jeunesse en ce contexte de pluralité religieuse ait le sens d’une éducation intégrale pour amener les jeunes à devenir de meilleurs humains dans leur propre foi. Le cinquième, enfin, émet les espérances et dégage les effets bénéfiques d’une culture du pluralisme religieux chez les jeunes au Collège Saint-Viateur de Ouagadougou. Cette culture constituerait en même temps une prophylaxie évangélique contre l’intégrisme religieux au sein de la communauté éducative et dans la société burkinabè.
Saint-Viator College at Ouagadougou in Burkina Faso (West Africa) is a Catholic school, the mission of which is to evangelize the youth that attend it, while assuring them a Christian education of quality. Besides the Catholics, many of the students are Muslims, Protestants or Animists. There is therefore a religious diversity among the educational community. Since this situation has been accepted and recognized as such, we may very well speak of religious pluralism. In such a context, one must really wonder if it is always pertinent to want to evangelize the young Catholics as well as the students belonging to the other religions, or must we simply educate them to become better human beings in their own religion. This question leads us to an adventure of five chapters corresponding to the five stages of pastoral praxeology. The first chapter depicts the educational community of Saint-Viator College, in the pluralistic context of Burkina Faso, and demonstrates the strengths and weaknesses of the manner by which religious diversity is managed. The second chapter poses the problem of the relevance of the evangelization of youth of different religions, by ensuring their Christian education. The third chapter illustrates a hermeneutic of the act of evangelizing youth, taking into account the positive theological perspective of religious pluralism, in relation to the Church’s magisterium regarding Christian education of youth. The fourth chapter puts forth four proposals so that the evangelization of youth, in this context of religious pluralism, may take on the meaning of an integral education that draws the youth to becoming better human beings in their own faith. Finally, the fifth chapter expresses the hopes and beneficial effects of a culture of religious pluralism among the youth at Saint-Viator College of Ouagadougou. This culture would constitute simultaneously an evangelical prophylaxis against religious fundamentalism/integrism within the educational community and within the society of Burkina Faso.
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Mondésir, Lindbergh. "L’éducation chrétienne des jeunes au pluralisme religieux en milieu scolaire catholique : enjeux et perspectives théologiques. Analyse praxéologique de la prise en compte de la diversité religieuse dans deux collèges catholiques : Saint-Viateur de Ouagadougou (Burkina Faso) et Bourget de Rigaud (Québec)." Thèse, 2019. http://hdl.handle.net/1866/23425.

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Les écoles catholiques sont ordonnées à l’éducation chrétienne des jeunes, chrétiens ou non, qui leur sont confiés. En accueillant des élèves de toutes les confessions ou traditions religieuses, elles s’ouvrent en même temps à la diversité culturelle et religieuse. En tenant compte de celle-ci dans leur offre éducative, elles la valorisent. Cette valorisation signifie l’acceptation du pluralisme religieux en son sein. Comment ce fait est-il considéré dans l’éducation chrétienne des jeunes que donnent les collèges Bourget de Rigaud et Saint-Viateur de Ouagadougou ? Quels sont les enjeux et les perspectives théologiques d’une telle considération ? Puisque ces deux établissements appartiennent à la Congrégation des Clercs de Saint-Viateur, elles ont en plus des missions assignées à toute école celle d’évangéliser, donc d’annoncer Jésus Christ et son évangile, pour humaniser et donner du sens à l’existence humaine, pour faire naître de nouveaux chrétiens et susciter avec eux une communauté où la foi est vécue, approfondie et célébrée. Mais, dans un contexte de pluralisme religieux, comment évangéliser sans porter atteinte à la foi d’autrui ? Comment éduquer chrétiennement des jeunes non chrétiens et non croyants ? Quelle approche théologique adopter afin d’éduquer les jeunes en tenant compte du pluralisme religieux ? À la fin de cette étude, menée en suivant la démarche de la praxéologie pastorale, nous apportons des réponses à ces questions tout en proposant comme nouvelle façon d'évangéliser dans un tel contexte une approche éducative dite d'éducation des jeunes au pluralisme religieux.
Catholic schools are ordained to the Christian education of young Christians or non-Christians entrusted to them. By welcoming students of all faiths or religious traditions, they are at the same time open to cultural and religious diversity. By taking this into account in their educational offer, they enhance its value. This enhancement means the acceptance of religious pluralism within it. How is this fact considered in the Christian education of young people given by the Colleges of Bourget of Rigaud and Saint-Viator of Ouagadougou? What are the challenges and the theological perspectives of such a consideration? Since these two establishments belong to the Congregation of the Clerics of St. Viator, they also have missions assigned to every school: to evangelize, that is, to proclaim Jesus Christ and his Gospel, to humanize and give meaning to human existence, to bring new Christians into being and to foster with them a community where faith is lived, deepened and celebrated. But, in a context of religious pluralism, how can we evangelize without damaging the faith of others? What educational approach should be adopted to educate young people considering religious pluralism? How to educate young people of different religious and non-religious traditions in a Christian way? What theological approach is preferred in such an undertaking? At the end of this inductive research, carried out following the approach of pastoral praxeology, we provide answers to these questions while proposing as a new way of evangelizing in such a context an educational approach called the education of young people to religious pluralism.
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Books on the topic "Salamanca school (Catholic theology)"

1

García, José Barrientos. Repertorio de moral económica, 1526-1670: La Escuela de Salamanca y su proyección. Pamplona: Eunsa, 2011.

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Sánchez, Santiago Orrego. La actualidad del ser en la "primera escuela" de Salamanca: Con lecciones inéditas de Vitoria, Soto y Cano. Pamplona: Ediciones Universidad de Navarra, 2004.

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Camacho, F. Gómez. Espacio y tiempo en la Escuela de Salamanca: El tratado de J. de Lugo S.J. Sobre la composición del continuo. Salamanca: Ediciones Universidad de Salamanca, 2004.

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Palamidessi, Andrea Maria. Alle origini del diritto internazionale: Il contributo di Vitoria e Suárez alla moderna dottrina internazionalistica. Roma: Aracne, 2010.

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Argentina) Jornadas Internacionales De iusticia et iure en el Siglo de Oro (2nd 2007 Buenos Aires. Ley y domino en Francisco de Vitoria. Edited by Cruz Cruz Juan. Pamplona: EUNSA, Ediciones Universidad de Navarra, 2008.

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Taller de Filosofía Novohispana, "La influencia de Francisco de Vitoria en la primera y segunda generación salmantina" (2013 Mexico City, Mexico). Francisco de Vitoria en la Escuela de Salamanca y su proyección en Nueva España. Edited by Aspe Armella Virginia editor and Zorroza Idoya editor. Pamplona: Eunsa, 2014.

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Conferencia Anual de Etica, Economía y Dirección (6th 1998 Salamanca, Spain). Europa, mercado o comunidad?: De la Escuela de Salamanca a la Europa del futuro : Salamanca, 21-22 de mayo de 1998. Salamanca: Publicaciones Universidad Pontificia, 1999.

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VI, Istituto Paolo, and Universidad Pontificia de Salamanca, eds. El Sacerdocio en la obra y el pensamiento de Pablo VI: Giornata di studio, Salamanca, 8 novembre 1991, in collaborazione con la Universidad Pontificia de Salamanca. Brescia: Istituto Paolo VI, 1994.

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Drey, Johann Sebastian von, 1777-1853., Ratzinger Joseph, Kasper Walter 1933-, Seckler Max, and Kessler Michael 1944-, eds. Theologie, Kirche, Katholizismus: Beiträge zur Programmatik der Katholischen Tübinger Schule ; mit reprographischem Nachdruck der Programmschrift Johann Sebastian Dreys von 1819 über das Studium der Theologie. Tübingen: Francke, 2003.

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Mantovani, Mauro. An Deus sit, Summa Theologiae I, q. 2: Los comentarios de la primera Escuela de Salamanca. Salamanca: San Esteban, 2007.

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Book chapters on the topic "Salamanca school (Catholic theology)"

1

Roebben, Bert. "How Much and Which Theology in Religious Education? On the Intimate Place of Theology in the Public Space of the School." In Global Perspectives on Catholic Religious Education in Schools, 35–45. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-20925-8_4.

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Lynch, O.P., Reginald M. "The Salamanca School." In Aquinas's Summa Theologiae and Eucharistic Sacrifice in the Early Modern Period, 100–150. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192874788.003.0004.

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Abstract The third chapter follows the development of the Salamanca school from Francisco de Vitoria to Domingo Bañez. This chapter begins by studying the relationship between Cajetan and the Salamancans, assessing the role that Cajetan—and certain of his texts—played in the Salamancan approach to Aquinas. Subsequently, the teaching of Vitoria, Cano, Soto, and Bañez is examined, paying particular attention to the way in which the Salamancan approach to Eucharistic sacrifice is shaped by the hermeneutical primacy of Aquinas’ Secunda pars for the Salamanca school, the influence of classical Roman authors, and questions surrounding the Indes controversy. When compared with Cajetan, this school offers a fundamentally different approach to Eucharistic sacrifice that is distinct in its hermeneutical method, in its interpretation of Aquinas’ teaching, and in the lexicon of Thomistic texts used to support this teaching. In different ways, both Cajetan and the Salamancans would continue to play influential roles in Catholic Eucharistic theology after the Council of Trent, and their perspectives would intertwine in the work of some later theologians, even within the post-Tridentine Salamanca school itself.
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Lantigua, David. "Catholic Reform, Law, and the School of Salamanca." In The Oxford Handbook of Christianity and Law, 138–52. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780197606759.013.11.

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Abstract This chapter explores the legal contours of the School of Salamanca, a Catholic theological reform movement in early modern Spain spanning nearly a century (1520s to c. 1600), whose diffusion spread among universities and thinkers across Iberia, Western Europe, and the globe. From Francisco de Vitoria to Francisco Suárez, a common intellectual synthesis of late Scholastic theology and law developed from the University of Salamanca inspired by the medieval thought of Saint Thomas Aquinas. After locating this Catholic reform movement in context, the chapter focuses on the Spanish Scholastic contribution to law according to two enduring contours: first, the rational and obligatory character of law, including positive law; and second, the importance of self-preservation and the legal concepts of dominium and subjective rights associated with it. These contours signaled a Scholastic confluence of Renaissance humanism and the ius commune tradition, admitting both a shared repository of Christian thinking about justice and law beginning with Vitoria, and variability among the juristic-minded theologians inhabiting the influential orbit of the Salamanca School.
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Plans, Juan Belda. "The School of Salamanca." In The Cambridge History of Reformation Era Theology, 187–200. Cambridge University Press, 2023. http://dx.doi.org/10.1017/9781107358386.014.

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Cross, Richard. "Union Theories in Catholic Theology (2)." In Christology and Metaphysics in the Seventeenth Century, 115—C5.P138. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192856432.003.0006.

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Abstract This chapter shows how Suárez’s account of both subsistence and the union of divine person and human nature as modes was adopted in much of Iberian Thomism: first of all Pedro de Cabrera, and then two Salamancan Dominicans, Francisco Araújo and Pedro Godoy, and finally in the Cursus theologicus of the Discalced Carmelites at Salamanca, the so-called ‘Salmanticenses’. These thinkers fundamentally conceptualize the issues in terms of the requirement for a foundation for the categorial relation between human nature and divine person affirmed by Aquinas. The relation requires a permanent foundation, for which they borrowed Suárez’s mode of union. But they combined with this Cajetan’s view that the subsistence of a nature is what makes it apt to be the subject of existence. So they held that the nature both lacked its proper subsistence and proper existence, and that the place of these was taken by the divine subsistence and existence. In both cases, this communication of divine subsistence and existence to the human nature is explained by the created mode of union that the human nature has to the divine person: a reductionist account of the communication of divine subsistence and existence to the human nature.
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Marshall, Bruce D. "The Molinist Consensus: Jansenism and the Modern Catholic Theology of Grace." In The Roman School, 38–54. BRILL, 2024. http://dx.doi.org/10.1163/9789004548596_004.

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Nepstad, Sharon Erickson. "Liberation Theology and the Central America Solidarity Movement." In Catholic Social Activism, 95–126. NYU Press, 2019. http://dx.doi.org/10.18574/nyu/9781479885480.003.0005.

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This chapter examines the conditions that fostered liberation theology in Latin America. The chapter provides a brief overview of liberation theology’s central themes and how it fueled revolutionary movements in Central America, particularly in Nicaragua, El Salvador, and Guatemala. It surveys the Catholic hierarchy’s responses, ranging from sympathy to condemnation, and highlights several US religious movements that expressed solidarity with Central American Catholics who were fighting for social justice. These organizations included Witness for Peace, which brought US Christians to the war zones of Nicaragua to deter combat attacks, and also Pledge of Resistance, which mobilized tens of thousands into action when US policy toward the region grew more bellicose. Finally, the chapter describes the School of the Americas Watch, which aimed to stop US training of Latin American militaries that were responsible for human rights atrocities.
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Kaplan, Grant. "The Catholic Tübingen School in Its First Generation." In Oxford History of Modern German Theology, Volume 1: 1781-1848, 422–38. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198845768.003.0022.

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Abstract The faculty of Catholic theology in Tübingen has long been recognized as one of the leading engines of theological creativity in Christian theology over the past 200 years. Yet there is some question about whether it is appropriate to call it a ‘school’. This chapter examines that debate before outlining the key figures and arguments who shaped the essence of the Catholic theology done in Tübingen. It also charts a decisive turn in the School’s direction, precipitated by an internal debate about mandatory celibacy in the Catholic Church. This turn was important not only to the development of the School, but to debate about how to understand or qualify the relationship between the empirical reality of a faculty of Catholic theology in Tübingen, and the more abstract question over the existence of School.
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Kaplan, Grant. "Schleiermacher’s Influence on Roman Catholic Theology." In The Oxford Handbook of Friedrich Schleiermacher, 557–74. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198846093.013.34.

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Abstract Taking up the subject of Schleiermacher’s influence on Catholic theology, this chapter focuses on Schleiermacher’s profound and lasting influence on two of his contemporaries, Johann Sebastian Drey and Johann Adam Möhler. It selects these two figures both on the basis of their stature in Catholic theology and the importance of Schleiermacher’s thought on their own development. Although Schleiermacher’s influence seems undeniable, for nearly two hundred years scholars have contested the weight and consequence of this influence. This chapter weighs those arguments, from their first appearance in the 1820s and 1830s, through the groundbreaking work by Max Seckler on Drey. The chapter also identifies the Catholic Tübingen School, to which both Drey and Möhler belonged, as a precursor of the ressourcement theology that would impact the course of twentieth-century theology in general, and the Second Vatican Council in particular. The chapter concludes by examining Schleiermacher’s influence on Karl Rahner, and an important attempt by Francis Fiorenza to chart Schleiermacher’s impact on theological method in Catholic circles.
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Madges, William. "Roman Catholic Historical Criticism." In Oxford History of Modern German Theology, Volume 1: 1781-1848, 699–715. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198845768.003.0037.

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Abstract This chapter profiles Catholic scholars who, unlike the majority of Catholics in the early nineteenth century, appropriated the tools of historical criticism in the interpretation of the text and the contents of the New Testament. Johann Leonhard Hug, the most important Catholic exegete of the first half of the century, contributed to the textual criticism of the New Testament and to the debate about the synoptic problem. He and Martin Josef Mack wrote extensive critiques of D. F. Strauss’s Life of Jesus (1835). Johannes Kuhn, an outstanding member of the Catholic Tübingen School, not only criticized Strauss’s work, but also, as a counterpoint to Strauss’s, wrote his own Life of Jesus (1838), which won praise as a pioneering work while also eliciting reproach from more conservative Catholics. All three Catholics engaged the Protestant scholarship of their day; all three sought to balance critical historical methodology with their Catholic theological convictions.
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