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Topic: Dignitatis Humanae

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	TCRNews, The Church, John Paul II and Human Rights (Site not responding. Last check: 2007-11-03)
		Dignitatis Humanae is also central to the Holy Father's evolving social magisterium on the matter of democracy, which has been developed in a triptych of encyclicals that includes Centesimus Annus (1991), Veritatis Splendor (1993), and Evangelium Vitae (1995).
		But the anthropology of Dignitatis Humanae and sound democratic theory tell us that, whatever else this "separation" may mean, the "separation of church and state" cannot mean the separation of religion from public life, or the proscription of religiously grounded moral argument from public life.
		Dignitatis Humanae itself suggests another bracket for the debate about democratic "normality": because the state is simply incompetent in theological matters, the state's basic function vis-a-vis religious institutions and convictions is to protect the religious freedom of all its citizens.
	www.tcrnews2.com /humanrights.html (3208 words)

	Dignitatis Humanae - Wikipedia, the free encyclopedia
		Dignitatis Humanæ is the Second Vatican Council's Declaration on Religious Freedom.
		The passage of this measure by a vote of 2,308 to 70 by the assembled bishops of the Catholic Church is considered by many one of the most significant events of the Council.
		Dignitatis Humane was quickly recognized as one of the foundations of the relations of the Church to the world, and was particularly helpful in relationships with other faith communities: it was a key part of establishing the church’s credibility in ecumenical actions.
	en.wikipedia.org /wiki/Dignitatis_Humanae (2647 words)

	Article - Dignitatis Humanae and the Development of Doctrine - Kevin L. Flannery, S.J. - Catholic Dossier - March/April ...
		Charles Curran, for instance, during a press conference in 1986, defended his dissent from Humanae vitae by arguing that the Church by means of Dignitatis humanae had officially changed its teaching on religious liberty; it was not impossible, therefore, he argued, that she would do the same with respect to contraception [Origins, March 27, 1986].
		Since Dignitatis humanae began its existence as a part of the “Decree on Ecumenism,”; the progress of the document through the Council was in the hands of the Secretariat for Christian Unity, whose official relator was Bishop Emil De Smedt of Bruges.
		The understanding of the common good contained in Dignitatis humanae is inspired by ideas proper to the twentieth century liberal or pluralistic state, which allegedly prescinds from what people believe, looking only to their opportunity of believing it.
	www.catholic.net /rcc/Periodicals/Dossier/00MarApr/doctrine.html (2274 words)

	[No title]
		In the beginning of Dignitatis Humanae the first aspect is stressed: “It follows that he (man) is not to be forced to act in a manner contrary to his conscience.
		Dignitatis Humanae: “Religious communities also have the right not to be hindered in their public teaching and witness to their faith, whether by the spoken or written word.
		Dignitatis Humanae: “In addition, it comes within the meaning of religious freedom that religious communities should not be prohibited from freely undertaking to show the special value of their doctrine in what concerns the organization of society and the inspiration of the whole of human activity.
	www.mrtrid.com /beliefs.html (4146 words)

	Enjoying and Making Use of a Responsible Freedom
		Dignitatis Humanae, while dealing chiefly with religious freedom as a universal human right, "leaves intact the traditional Catholic doctrine on the moral duty of men and societies toward the true religion and toward the one Church of Christ" (Dignitatis Humanae, no. 1).
		Dignitatis Humanae itself ends with the prayer of Paul that through the grace of Christ and the power of the Holy Spirit all may be brought to the glorious liberty of the children of God (Rom.
		But Dignitatis Humanae may be welcomed as a timely application of the classical concept of religious freedom, which had already been enriched by centuries of reflection in the light of the Gospel.
	www.acton.org /publicat/randl/article.php?id=396 (2351 words)

	Catholic Culture : Document Library : Dignitatis Humanae and the Catholic Human Rights 'Revolutuion'
		Dignitatis Humanae not only notes this fact, but openly confesses that, although the Church has always maintained that noone can be forced to believe, Churchmen did not always live up to this principle and tried, directly and indirectly, to obtain consent to the Faith by coercion.
		Dignitatis Humanae was, then, in the second instance, a profound challenge to totalitarianism.
		From the standpoint of Dignitatis Humanae, for example, neither the state nor any state official (in his capacity as state official) has anything to say about the dogmas, doctrines and moral principles that Catholic schools seek to instil in those who attend them.
	www.catholicculture.org /docs/doc_view.cfm?recnum=2876 (6115 words)

	Vatican keeps its council in the closet - theage.com.au
		Dignitatis Humanae is routinely invoked when the Catholic hierarchy talks about human rights, but many bishops - especially if they are Vatican officials - remain as fearful, and as uncomprehending, of pluralist democracy as were the conservatives at the council.
		Dignitatis Humanae, however, had a much richer notion of freedom, treating it as inherently bound up with respect for human dignity.
		Consider this passage from Dignitatis Humanae: "Finally, government is to see to it that equality of citizens before the law, which is itself an element of the common good, is never violated, whether openly or covertly, for religious reasons.
	www.theage.com.au /articles/2003/08/09/1060360548179.html (1018 words)

	Touchstone Archives: Church, State & Conscience (Site not responding. Last check: 2007-11-03)
		The teaching of Dignitatis Humanae that (subject to the demands of public order) neither the state nor anyone else may exercise coercion on the individual in matters of religion appears to be a development of the teaching of a successor of Pius X—Pius XII.
		The primary aim of Dignitatis Humanae was, then, to defend, and indeed to restore, the principle of “the freedom of the Church,” as a corporate, visible body, with the right to evangelize, to speak to the consciences of citizens and rulers.
		The answer given by Dignitatis Humanae is “yes.” Still, the declaration emphasizes the obligation of society to assist its members in the responsible exercise of their freedom.
	touchstonemag.com /archives/article.php?id=15-06-025-f (4387 words)

	ARTICLE - How To Read Dignitatis Humanae on Establishment of Religion - Russell Hittinger - Catholic Dossier - ...
		Dignitatis presents us with two distinct sets of problems, each of which might trigger the question whether DH represents an evolution or revolution in the Church’s teaching.
		The second point to be made is that, on the issue of the competence of government in DH §3, the second schema, the Declaratio prior, said that the “State is not qualified [ineptam esse] to make judgments of truth in religious matters.” After vigorous debate, this sentence was abandoned in the penultimate draft.
		Michael Davies, for example, writes: “Pope Paul VI made it clear that he certainly interpreted Dignitatis humanae as meaning that freedom alone for the Church can be considered normal in principle.” Mr.
	www.catholic.net /rcc/Periodicals/Dossier/00MarApr/Article.html (4533 words)

	Books
		Dignitatis Humanae formalized three basic principles of religious freedom: rejection of the Church’s claim to direct political power, equal rejection of any interference of political powers in Church affairs, and insistence that the government guarantee freedom of religion and worship.
		Dignitatis Humanae, Rico says, “has effected a de- finitive break, set an irreversible direction of openness and dialogue in the attitude of the Church toward the World.” Rico shows how two major historical experiences, the American and the European (particularly French), influenced the final text of Dignitatis Humanae.
		But his study is gravely flawed by an uncritical preference for the liberal model of society “based on a social contract between originally separated individuals.” This approach keeps him from seeing that democracy itself is imperiled when the unborn or an ethnic group are excluded from the social contract.
	www.crisismagazine.com /february2003/book4.htm (1287 words)

	Kroc Institute U.S. expert: Catholic history could be relevant to Muslim struggles
		Appleby's speech detailed the internal evolution within the Catholic Church that led to the Second Vatican Council's Declaration on Religious Freedom ("Dignitatis Humanae.") That document said religious liberty is a human right and that people should not be forced to act in a way contrary to their beliefs.
		"By any reasonable assessment, 'Dignitatis Humanae' was a striking reversal, by which the church abandoned its previous claims to political privilege, renounced the theocratic model of political order, and laid the groundwork for its new role as global proponent of religious liberty and universal human rights," Appleby said.
		Cardinal McCarrick said two fundamental premises of "Dignitatis Humanae" were the dignity of the human person and the proposition that constitutional limits should be set on the powers of government to prevent encroachment on religious freedom and practice.
	www.nd.edu /~krocinst/media/muslimstruggles.shtml (705 words)

	Catholic Culture : Document Library : The Myth of Religious Tolerance
		The vehement, sometimes acrimonious debates that accompanied the drafting of the Vatican II declaration on religious freedom, Dignitatis Humanae, yielded an exceptionally precise and carefully worded document.
		Dignitatis Humanae, on the contrary, taught that religion is a human good to be promoted, not an evil to be tolerated.
		Dignitatis Humanae re-emphasizes perennial convictions of Christianity, including the obligation to seek the truth and to bear witness to the truth we have received.
	www.petersnet.net /docs/doc_view.cfm?RecNum=7273 (2828 words)

	DIGNITATIS HUMANAE
		Concilium Vaticanum II HUMANAE personae homines hac nostra aetate magis in dies conscii fiunt,[1] atque numerus eorum crescit qui exigunt, ut in agendo homines proprio suo consilio et libertate responsabili fruantur et utantur, non coercitione commoti, sed officii conscientia ducti.
		Veritas autem inquirenda est modo dignitati humanae personae eiusque naturae sociali proprio, libera scilicet inquisitione, ope magisterii seu institutionis, communicationis atque dialogi, quibus alii aliis exponunt veritatem quam invenerunt vel invenisse putant, ut sese invicem in veritate inquirenda adiuvent; veritati autem cognitae firmiter adhaerendum est assensu personali.
		Evangelicum fermentum in mentibus hominum sic diu est operatum [939] atque multum contulit, ut homines temporum decursu latius agnoscerent dignitatem personae suae et maturesceret persuasio in re religiosa ipsam immunem servandam esse in civitate a quacumque humana coercitione.
	www.ewtn.com /library/COUNCILS/v2diglat.htm (3321 words)

	Catholic Studies. Book Review: H. RICO: John Paul II and the Legacy of Dignitatis Humanae
		Hermínio Rico's important new study of the 2nd Vatican Council's Declaration on Religious Freedom (Dignitatis Humanae) provides an overview of the reception of this document (especially in its use by John Paul II) as a basis for re-thinking its continued relevance and the unfinished project it poses for the Church today.
		Written during the first moment's preoccupation with the relation of the Church to liberal democracies, Dignitatis Humanae was invoked by John Paul II during the second moment in resistance to resist atheistic totalitarianism, and is now being interpreted for a third moment in which the Church is confronting secularism and moral relativism.
		During this period, John Paul continued his earlier emphasis on the importance of the Church's commitment to human rights and to the freedom of the Church from interference by the state (rather than the concern for curtailing the secular power of the Church that was of concern in the first moment).
	catholicbooksreview.org /2002/rico.htm (728 words)

	The Role and Freedom of Conscience
		Continuing with Vatican II Dignitatis Humanae, it is clearly seen that true Catholic teaching reaffirms the necessary obedience to the teachings of Jesus' Church:
		As clearly stated previously, Vatican II Dignitatis Humanae tells us "In the formation of their consciences, the Christian faithful ought carefully to attend to the sacred and certain doctrine of the Church.
		Referring back to Dignitatis Humanae #1 above, what Vatican II teaches is that the unchanging Catholic doctrine is still, has always been, and always will be - in effect.
	www.ourladyswarriors.org /articles/conscience.htm (4741 words)

	Catholic Culture : Document Library : Marcel Lefebvre: Signatory to Dignitatis Humanae
		He came to speak out more and more decisively against the alleged unorthodoxy of Dignitatis Humanae, and it seems that as the years rolled by his memory of the events of that day in 1965 became somewhat blurred.
		The result was that when the discovery of his signature on the document was reported to the 85-year-old prelate in November 1990, a full quarter-century after the event, he vigorously denied the truth of the report.
		Their very sincerity was called in question when they accepted Dignitatis Humanae, and when, two years later, they announced the finding of Archbishop Lefebvre's signature on the document in the Vatican II archives, their honesty was impugned.
	www.catholicculture.org /docs/doc_view.cfm?recnum=857 (3623 words)

	Forum: Rethinking the first freedom
		Its importance is underscored in the Second Vatican Council's declaration on religious liberty, Dignitatis Humanae, which recently celebrated its 40th anniversary.
		Promulgated by Pope Paul VI on Dec. 7, 1965, the document reasserts the Catholic Church's teaching that religious freedom is a right that innately belongs to every individual simply because of his or her humanness.
		The political consequences of this are obvious: Religious freedom demands "immunity from coercion in civil society." In a free society, the state must never use its power to compel, nor prohibit, religious belief.
	www.heritage.org /Press/Commentary/ed031306b.cfm (817 words)

	Prof. Kenneth Grasso: Religious Liberty in Contemporary America
		Dignitatis Humanae, the Intellectual Foundations of Religious Liberty and the Catholic Theory of the State
		Its affirmation of a knowable and substantive theory of the human good decisively separates it from theories that take their bearings from the idea that the human good is unknowable or that this good consists in the maximization of individual autonomy.
		86 J. Bryan Hehir, "Dignitatis Humanae in the Pontificate of John Paul II" in Religious Liberty: Paul VI and Dignitatis Humanae, 174.
	www.frinstitute.org /grasso.html (14058 words)

	A Study of the Doctrinal Errors of Dignitatis Humanae
		This new year of 1995 marks thirty years since the close of the Second Vatican Council, and without a doubt the confusion, division and loss of faith within the Catholic Church can be directly attributed to some of the decrees and declarations of this Council.
		Among such decrees, the most controversial during the Council, and the most destructive of the Catholic Faith after the Council, was the decree Dignitatis Humanae on Religious Liberty, promulgated by Paul VI on December 7, 1965.
		And this was so blatant that many conservative Council Fathers opposed it to the very end; while even the liberal cardinals, bishops and theologians who promoted the teachings of Dignitatis Humanae had to confess their inability to reconcile this decree with the past condemnations of Popes.
	www.cmri.org /95prog2.htm (2914 words)

	Zenit News Agency - The World Seen From Rome
		Father Neuhaus: The chief point is already evident in the first three words of the declaration, "Dignitatis humanae personae." The dignity of the human person, as John Paul II has repeatedly said, is the pivot on which the entirety of Catholic social doctrine turns.
		The Holy Father, who is every inch a man of the Council, has further enhanced the argument of the declaration by a philosophy of "personalism" that explores even more deeply the connection between freedom and the dignity of the person.
		This is evident in many documents of this pontificate, and especially, with particular application to social doctrine, in the 1991 encyclical "Centesimus Annus." In numerous ways, "Dignitatis Humanae" has been foundational for subsequent magisterial teaching.
	www.zenit.org /english/visualizza.phtml?sid=44919 (1499 words)

	LT33 - John Courtney Murray - A Reliable Interpreter of Dignitatis Humanae?
		Archbishop Marcel Lefebvre has made it clear during recent years that the teaching of Dignitatis Humanae (or what he takes to be its teaching) is one of the principal obstacles to reconciliation with the Holy See.
		So influential was Murray as an architect of Dignitatis Humanae that there has often been a tendency almost to identify his own theses on Church and State with the teaching of the Council itself.
		There were basically two issues, closely-related but distinct, in the controversy between Murray and his conservative critics before and during the Council: first, the question of special State recognition or 'establishment' of Catholicism; and secondly, the question of State repression of public religious manifestations on the part of non-Catholics.
	www.rtforum.org /lt/lt33.html (5790 words)

	40th Anniversary of Vatican Declaration on Religious Freedom, Dignitatis Humanae
		Dignitatis Humanae asserts the fundamental right of all individuals, religious communities and families to freedom of religious participation and expression, and it affirms the duty of civil authorities to protect this right.
		Declaration on Religious Freedom, Dignitatis Humanae, On the Right of the Person and Communities to Social and Civil Liberty in Religious Matters, Promulgated by Pope Paul VI (December 7, 1965)
		Secularism and Religious Freedom: 30 Years on from Dignitatis Humanae, Statement by Cardinal Paul Poupard at the International Congress on Secularism and Religious Freedom, organized by the Becket Fund for Religious Liberty at the Pontifical Athenaeum Regina Apostolorum in Rome (December 5, 1995)
	pewforum.org /docs/?DocID=128 (902 words)

	LT34 - John Courtney Murray, Dignitatis Humanae (II)/Children Wanted and Unwanted
		Nor does Dignitatis Humanae 13 in any way imply that there is no obligation in divine law for civic authorities to recognize the unique truth of Catholicism.
		And as we have seen, these duties of "society" as such, acting through its public authority, were always said by those Popes to include, as a matter of divine law, not only respect for the freedom of the Church but also theoretical and practical recognition of her unique authority as bearer of the true religion.
		Unfortunately Murray and many other commentators in the twenty-five years since the Declaration was promulgated have presented Dignitatis Humanae to the world as though it had endorsed this unapproved opinion, even though in fact the document ended up by reaffirming (albeit in muted tones) the traditional contrary thesis.
	www.rtforum.org /lt/lt34.html (4677 words)

	Georgetown University Press
		It was by far the most controversial document to emerge from Vatican II - Dignitatis Humanae, or the Declaration on Religious Freedom.
		He offers a detailed analysis of how Pope John Paul II has appropriated, interpreted, and developed the main themes of the document, and how he has applied them to such contentious modern issues as the fall of Communism and the rise of secular pluralism.
		In addition, Rico sets forth his own vision of the future of Dignitatis Humanae, and how the profound themes of the declaration can be applied in years to come to help the church find a way to engage effectively with, and within, pluralistic societies.
	press.georgetown.edu /detail.html?id=0878408894 (547 words)

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