Vom traditionellen "Richteramt" zur "Grossbewegung" in der Zivilgesellschaft?: Ein Überblick über Tendenzen und Perspektiven in der Staats- und Demokratietheorie des kirchlichen Lehramtes
Der Autor beschreibt Tendenzen und Perspektiven in der Staats- und Demokratietheorie des kirchlichen Lehramts. TR
MARC
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| 245 | 1 | 0 | |a Vom traditionellen "Richteramt" zur "Grossbewegung" in der Zivilgesellschaft? |b Ein Überblick über Tendenzen und Perspektiven in der Staats- und Demokratietheorie des kirchlichen Lehramtes |c Hermann-Josef Große Kracht, Rheine |
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| 520 | |a Der Autor beschreibt Tendenzen und Perspektiven in der Staats- und Demokratietheorie des kirchlichen Lehramts. TR | ||
| 520 | |a The development of catholic doctrines concerning state and democracy has recuved little attention in christian social ethics during the last decades, despite the fact that the relationship of the Catholic Church to the modern secular state by tradition is a problematic one. Although the Vaticanum II declared the full acceptance of democratic constitutions, the social doctrine of the Church still has a sceptical attitude towards the political project of modernity. - First, the article deals with the classical version of the catholic theory on the state, defined by Leo XIII (1878–1903). This well elaborated theory aims at a pragmatic acceptance of the reality of republicanism but remains in it's theoretical approach wholly in the traditional aristotelian ways of thinking, which have mean-while become obsolet. – Furthermore, the highly estimated declarations of Vatican II don't mark a real modernization in the theoretical basis of the catholic concept of state and democracy, even if substantial efforts were made to reconciliate the Church with modernity. – First relevant approaches to elaborate an innovative theory of democracy were presented originally in the encyclical letter Centesimus annus (1991) by John Paul II. Here he reflected the democratical revolutions in Eastern Europe. In this text are some indications for an ecclesiastical reception of the recent theories for a democratic civil society, which arose during these revolutions. If those first steps towards a modem catholic democratic theory are taken seriously the Church can find new ways to define it's relationship to modern secular states and overcome it's traditional role as a hierarchical 'referee'. The Church can regard itself as a strong 'social movement' (motus magnus) with equal rights within a democratic society. | ||
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