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Journal articles on the topic 'Veritatis splendor'

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Published: 4 June 2021
Last updated: 8 February 2022

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1

Dos Santos, Pe Beni. "Veritatis Splendor." Revista de Cultura Teológica. ISSN (impresso) 0104-0529 (eletrônico) 2317-4307, no. 8 (March 19, 2013): 69. http://dx.doi.org/10.19176/rct.v0i8.14140.

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2

Banner, Michael. "Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 8–10. http://dx.doi.org/10.1177/095394689400700202.

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3

Biggar, Nigel. "Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 11–13. http://dx.doi.org/10.1177/095394689400700203.

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4

Kuitert, Harry M. "Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 19–21. http://dx.doi.org/10.1177/095394689400700206.

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5

Riga, Peter J. "The Splendor of Truth (Veritatis Splendor)." Linacre Quarterly 62, no. 3 (August 1995): 26–32. http://dx.doi.org/10.1080/20508549.1995.11878312.

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6

Elsbernd, Mary. "The Reinterpretation of Gaudium et Spes in Veritatis Splendor." Horizons 29, no. 2 (2002): 225–39. http://dx.doi.org/10.1017/s0360966900010112.

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ABSTRACTCommentators have concluded that frequent reference in Veritatis splendor to Gaudium et spes demonstrates a continuity of thought with the pastoral constitution, characteristic of a reiterative model of the use of prior magisterial teaching, one continuous teaching applied to additional issues. Recent centuries have shown that the encyclical teachings are often a vehicle for papal reinterpretation or recontextualization of previous teachings. This paper contends that the use of Gaudium et spes in Veritatis splendor follows this second model. The study demonstrates: first, that the theological anthropology of Gaudium et spes is recast in a dualist, individualist concept in Veritatis splendor, and second, that Veritatis splendor has re-contextualized quotations from Gaudium et spes on change, conscience, human autonomy, and human anthropology into teachings on law and precept. Thirdly, reliance on selective wording from Gaudium et spes enables Veritatis splendor to transform the role of the moral theologian into that of exclusively a disseminator of magisterial teaching.
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7

Pinckaers, Servais. "Reflections on Veritatis splendor." National Catholic Bioethics Quarterly 20, no. 3 (2020): 447–54. http://dx.doi.org/10.5840/ncbq202020342.

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The encyclical Veritatis splendor represented a renewal of moral theology in the spirit of Vatican Council II. Pope St. John Paul II emphasized Gospel teaching in light of the Old Testament, reiterating the animating role of the Holy Spirit in the New Law. Properly understood, the New Law is not a code of obligations, but a dynamic life of charity made intelligible through grace and the natural law. As a primary connection between human beings and divine law, natural law inclines persons toward the good, thus providing an apprehensible link between human freedom and objective truth—enabling us to determine what is good and evil. This understanding of judgment provides a corrective for theological trends toward proportionalism and consequentialism.
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8

BURGGRAEVE, Roger, Johan DE TAVERNIER, Paul SCHOTSMANS, Joseph A. SELLING, and Johan VERSTRAETEN. "Moraaltheologen over 'veritatis splendor'." Ethische Perspectieven 3, no. 4 (December 1, 1993): 221–23. http://dx.doi.org/10.2143/epn.3.4.2005498.

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9

Mullooly, John P. "“Veritatis Splendor” and Teenagers." Linacre Quarterly 60, no. 4 (November 1993): 5–6. http://dx.doi.org/10.1080/20508549.1993.11878222.

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10

Northcott, Michael. "Book Review: Veritatis Splendor." Theology 97, no. 776 (March 1994): 141–43. http://dx.doi.org/10.1177/0040571x9409700225.

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11

Harvey, Nicholas Peter. "Comment On Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 14–15. http://dx.doi.org/10.1177/095394689400700204.

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12

Preston, Ronald. "Veritatis Splendor: a Comment." Studies in Christian Ethics 7, no. 2 (August 1994): 38–42. http://dx.doi.org/10.1177/095394689400700210.

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13

Johnstone, Brian V. "The Encyclical Veritatis Splendor." Ecumenical Review 48, no. 2 (April 1996): 164–72. http://dx.doi.org/10.1111/j.1758-6623.1996.tb03461.x.

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14

Navarro, H. "Veritatis Splendor; Juan Pablo II." Mayéutica 19, no. 48 (1993): 406–7. http://dx.doi.org/10.5840/mayeutica1993194830.

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15

Scarlett, Brian. "Veritatis Splendor: A Philosophical Critique." Pacifica: Australasian Theological Studies 7, no. 2 (June 1994): 207–16. http://dx.doi.org/10.1177/1030570x9400700205.

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The article first outlines the argument of the papal encyclical letter and treats in particular its understanding of the relationship between critical thought and ecclesiastical authority. It proceeds to examine the letter's use of natural law theory and Thomas Aquinas, concluding that the letter rests on an uncertain philosophical base.
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16

Smith, Janet E. "Veritatis Splendor, Proportionalism, and Contraception." Irish Theological Quarterly 63, no. 4 (December 1998): 307–26. http://dx.doi.org/10.1177/002114009806300401.

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17

Woodhead, Linda. "Veritatis Splendor: Some Editorial Reflections." Studies in Christian Ethics 7, no. 2 (August 1994): 1–7. http://dx.doi.org/10.1177/095394689400700201.

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18

Stavropoulos, Alexandre M. "Veritatis Splendor: An Orthodox Reaction." Ecumenical Review 48, no. 2 (April 1996): 155–57. http://dx.doi.org/10.1111/j.1758-6623.1996.tb03459.x.

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19

Lepargneur, Hubert. "Os conceitos da “Veritatis Splendor”." Revista Eclesiástica Brasileira 54, no. 213 (March 31, 1994): 5–35. http://dx.doi.org/10.29386/reb.v54i213.2701.

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20

Nowosad, Sławomir. "Non-Catholic Reactions to Veritatis Splendor." Studia Oecumenica 15 (December 31, 2015): 97–122. http://dx.doi.org/10.25167/so.3304.

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A growing ecumenical awareness among Christian theologians and ethicists has found in John Paul II’s moral encyclical Veritatis Splendor a fresh impetus for a development of common studies of moral issues. Not few mainly Protestant ethicists expressed their com- ments on the way the Pope discusses and defines fundamental problems of Christian moral teaching. Some of those comments were apparently positive, at times even enthusiastic (e.g. R. Benne, S. Hauerwas, O. O’Donovan, J.B. Elshtain), while others displayed a mixed reaction to the papal teaching (e.g. L.S. Mudge. G. Meilaender, M. Banner). There were also some authors who approached Veritatis Splendor critically, some even rejected it alto- gether (e.g. N.P. Harvey, R. Preston, H. Oppenheimer).
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21

Healy, Reverend Jack. "Veritatis Splendor and the Human Person." Linacre Quarterly 61, no. 4 (November 1994): 16–26. http://dx.doi.org/10.1080/20508549.1999.11878277.

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22

McCormick, Richard A. "Some Early Reactions to Veritatis Splendor." Theological Studies 55, no. 3 (September 1994): 481–506. http://dx.doi.org/10.1177/004056399405500303.

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23

Lash, Nicholas. "Crisis and Tradition in Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 22–28. http://dx.doi.org/10.1177/095394689400700207.

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24

Oppenheimer, Helen. "Some Anglican Comments On Veritatis Splendor." Studies in Christian Ethics 7, no. 2 (August 1994): 35–37. http://dx.doi.org/10.1177/095394689400700209.

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25

Matzko, David McCarthy. "Veritatis Splendor: Conscience and Following Christ." Studies in Christian Ethics 8, no. 2 (August 1995): 36–53. http://dx.doi.org/10.1177/095394689500800203.

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26

Mudge, Lewis S. "Veritatis Splendor and Today's Ecumenical Conversation." Ecumenical Review 48, no. 2 (April 1996): 158–63. http://dx.doi.org/10.1111/j.1758-6623.1996.tb03460.x.

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27

Bennett, Jana M. "After Vatican II and Veritatis splendor: Five Moral Theology Textbooks." Studies in Christian Ethics 33, no. 1 (November 5, 2019): 70–84. http://dx.doi.org/10.1177/0953946819885059.

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Pedagogy in moral theology follows some of the particular concerns Catholic theologians have had since the Second Vatican Council as well as the aftermath of John Paul II’s encyclical on moral theology, Veritatis splendor. Most of the textbooks reviewed here teach virtue, Christian practice, and Thomas Aquinas’s theology, as largely positive responses to the Council and John Paul II. Catholic moral theology thus appears as a relatively stable field, though the authors use multiple approaches. There are, however, some moral theologians offering alternative perspectives on moral theology. One book reviewed here contends with Humanae vitae and resists both Thomas Aquinas’s authoritative voice and Veritatis splendor’s argument against proportionalist thought. The textbooks offer a range of pedagogical tools for varying student levels. Two of the overall gaps in the field, as indicated by these textbooks, might be more direct engagement with Scripture, and a proper locating of Catholic social teaching within moral theology.
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28

Porter, Jean. "Moral Reasoning, Authority, and Community in "Veritatis splendor"." Annual of the Society of Christian Ethics 15 (1995): 201–19. http://dx.doi.org/10.5840/asce19951511.

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29

Torraco, Stephen F. "Veritatis Splendor and the Ethics of Organ Transplants." Linacre Quarterly 64, no. 2 (May 1997): 52–57. http://dx.doi.org/10.1080/20508549.1999.11878380b.

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30

Owens, J. F. "A Creaturely Ethic: Veritatis Splendor and Human Nature." Linacre Quarterly 67, no. 3 (August 2000): 11–21. http://dx.doi.org/10.1080/20508549.2000.11877582.

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31

Biliniewicz, Mariusz. "Veritatis Splendor and the Universal Call to Holiness." Nova et vetera 18, no. 1 (2020): 237–54. http://dx.doi.org/10.1353/nov.2020.0011.

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32

Wildes, Kevin Wm. "In the Light of the Splendor: Veritatis Splendor and Moral Theology." Kennedy Institute of Ethics Journal 4, no. 1 (1994): 13–25. http://dx.doi.org/10.1353/ken.0.0037.

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33

Alexander, Irene. "Redefining Direct and Indirect Abortions through “The Perspective of the Acting Person”: A Misreading of Veritatis Splendor." Linacre Quarterly 86, no. 1 (February 2019): 28–46. http://dx.doi.org/10.1177/0024363919838852.

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Despite sincere attempts to interpret Evangelium vitae and the United States Conference of Catholic Bishops’ (USCCB) Ethical and Religious Directives (ERDs) of Catholic Health Care on direct versus indirect abortion, Catholic moral theologians docile to the magisterium and to Pope John Paul II’s teaching remain divided on how the ERDs should be interpreted based on the meaning of the word “direct.” The traditional natural law theory holds that the moral object in an indirect abortion involves not only that the abortion is unintended by the subject but also indirectly caused. The second and more novel interpretation referred to as the New Natural Law (NNL) theory is that an indirect abortion refers only to abortions which the acting person does not intend, whether or not he immediately causes them. Because the novel view bases its entire revision of the moral object by considering only “the perspective of the acting person”, a key text in Veritatis splendor no. 78, they argue that they are being faithful to Pope John Paul II’s teaching in Veritatis splendor ( VS) no. 78. In this article I argue that their reasoning is based on a fundamental misreading of Veritatis splendor and that the Pope himself would reject their view, even though they quote him, because their interpretation contradicts the fundamental moral principles that Pope John Paul II himself lays out within the very same chapter of Veritatis splendor. Furthermore, when the foundations of the broader NNL theory are brought to light, it becomes clear that the fundamental mistake at the root of this disputed question is that the NNL theory interprets the magisterial documents of Pope John Paul II through their own philosophical method—a method of moral analysis not shared by Pope John Paul II or the magisterium. When this interpretive error is brought to light, and Pope John Paul II is read on his own terms, it is clear that a direct abortion involves any attack on the unborn child that the acting person immediately and physically causes. Summary: The disputed question in Catholic health care concerning what constitutes a direct and indirect abortion can be resolved by examining the foundational differences of both the New Natural Law theory with the traditional natural law theory. Once these differences are brought to light, it is clear that the NNL has reinterpreted the meaning of the word “direct” based on a meaning that the magisterium has never accepted as a licit one for defining intrinsically evil acts. Furthermore, NNL thinkers misread Pope John Paul in Veritatis splendor 78 by applying their own novel methodology to the text. When this interpretive error is brought to light, it is clear that a direct abortion involves any attack on the unborn child that the acting person immediately and physically causes.
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34

Moser, Antônio. "A encíclica “Evangelium Vitae”." Revista Eclesiástica Brasileira 55, no. 218 (June 30, 1995): 275–92. http://dx.doi.org/10.29386/reb.v55i218.2613.

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Como ocorreu com a Veritatis Splendor, também a atual Encíclica Evangelium Vitae veio cercada de grandes expectativas. A primeira foi anunciada com 6 anos de antecedência; a atual com 4 anos, por ocasião do Consistório Extraordinário dos Cardeais, em abril de 1991...
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35

Dauphinais, Michael. "The Splendor and Gift of the Christian Moral Life: Veritatis Splendor at Twenty-Five." Nova et vetera 16, no. 4 (2018): 1261–312. http://dx.doi.org/10.1353/nov.2018.0047.

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36

Rodríguez Duplá, Leonardo (). "Verdad y moral: anotaciones a la Encíclica Veritatis Splendor." Salmanticensis 41, no. 2 (January 1, 1994): 261–71. http://dx.doi.org/10.36576/summa.7503.

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37

Mannering, Helenka. "Veritatis Splendor and the Rupture between Faith and Morals." Nova et vetera 18, no. 1 (2020): 279–94. http://dx.doi.org/10.1353/nov.2020.0013.

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38

Spindelböck, Josef. "Zur Situation der Moraltheologie im deutschsprachigen Raum nach „Veritatis Splendor”." Roczniki Teologiczne 61, no. 3 (2014): 5–24. http://dx.doi.org/10.18290/rt.2016.63.4-1.

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39

Royal, Robert. "Pope John Paul II's recent encyclical on morality, "Veritatis Splendor"." Chesterton Review 19, no. 4 (1993): 563–65. http://dx.doi.org/10.5840/chesterton1993194130.

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40

Pereira, Jose. "Thomism and the Magisterium: From Aeterni Patris to Veritatis splendor." Logos: A Journal of Catholic Thought and Culture 5, no. 3 (2002): 147–83. http://dx.doi.org/10.1353/log.2002.0043.

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41

McWhorter, Matthew. "Transcultural Moral Truth in Veritatis Splendor and Fides et Ratio." Quaestiones Disputatae 9, no. 1 (2018): 25–48. http://dx.doi.org/10.5840/qd20189114.

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42

Berkman, John. "Truth and Martyrdom: The Structure of Discipleship in Veritatis Splendor." New Blackfriars 75, no. 887 (November 1994): 533–41. http://dx.doi.org/10.1111/j.1741-2005.1994.tb06430.x.

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43

Perez-Lopez, Angel. "Veritatis Splendor and Amoris Laetitia: Neither Lamented nor Celebrated Discontinuity." Nova et vetera 16, no. 4 (2018): 1183–214. http://dx.doi.org/10.1353/nov.2018.0044.

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44

MacIntyre, Alasdair. "How can we Learn what Veritatis Splendor has to Teach?" Thomist: A Speculative Quarterly Review 58, no. 2 (1994): 171–95. http://dx.doi.org/10.1353/tho.1994.0026.

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45

Kampowski, Stephan Martin. "A Tale of Two Women. Reflections on Two Types of Morality , One Hundred Years after the Birth of St. John Paul II." Studia Nauk Teologicznych PAN, no. 15 (September 15, 2020): 213–32. http://dx.doi.org/10.31743/snt.9381.

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On the centenary of the birth of St. John Paul II, this article reflects on his legacy for moral theology by examining the enduring relevance of his 1993 Encyclical Veritatis Splendor. Against what some authors call the new morality, this papal document holds up the classical notion of morality as a realm in which we encounter the absolute, to the point that one may even be called upon to lay down one’s life in martyrdom. As a figure of classical morality, the essay presents Antigone, who risked her life to honor her dead brother’s body. A different woman serves as a figure of the new morality: Mrs. Bergmeier, who is praised by some of the proponents of this approach for having committed “sacrificial” adultery in order to be reunited with her family. Examining the differences between these two accounts, the paper recalls the classical distinction between choice and intention. It is argued that the new morality has forgotten about the moment of choice, subsuming it entirely under the intention. In its teaching on the moral object and intrinsically evil acts, Veritatis Splendor defends the basic moral experience that we have a choice and that our choices matter.
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46

Ramsay, Hayden. "Natural Law: A Reply to Brian Scarlett." Pacifica: Australasian Theological Studies 7, no. 3 (October 1994): 347–52. http://dx.doi.org/10.1177/1030570x9400700308.

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In the final section of his article in the last issue of Pacifica, Brian Scarlett examines the use of Natural Law theory and Thomas Aquinas in the papal encyclical Veritatis Splendor and concludes that the encyclical rests on an uncertain philosophical base. The reply here criticises the arguments Scarlett offers in this section of his study, claiming that he has not established his conclusion.
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47

Hittinger, R. "Natural Law as "Law" Reflections on the Occasion of "Veritatis Splendor"." American Journal of Jurisprudence 39, no. 1 (January 1, 1994): 1–32. http://dx.doi.org/10.1093/ajj/39.1.1.

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48

Haręzga, Stanisław. "Mt 9, 16–22 źródłem nauki moralnej w encyklice Veritatis splendor." Ruch Biblijny i Liturgiczny 47, no. 1 (March 31, 1994): 48. http://dx.doi.org/10.21906/rbl.725.

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49

Smith, Janet E. "Law as Gift at the Basis of "Humanae vitae" and "Veritatis splendor"." Scripta Theologica 50, no. 3 (November 2018): 729–45. http://dx.doi.org/10.15581/006.50.3.729-745.

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50

Stephens, Christian. "Catholic or Utopian? Two Irreconcilable Views about Moral "Ideals" in Veritatis Splendor." Nova et vetera 18, no. 1 (2020): 295–312. http://dx.doi.org/10.1353/nov.2020.0014.

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