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The most volatile area of contention in the discourse between a pure secularized world and the Church in contemporary times is located in the area of sexuality, marriage and family life. Modernist and liberal post enlightenment culture accuse the Church to be unchanging, and unreflective of modern ‘personal’ choices in the contested areas of human sexuality. Within the Church, there are voices also who call for ‘developments’ in such areas of doctrine. For over forty years, these conversation has taken on many shades of grey coming to a head with questions of discordancy and same sex unions among other pressing and related issues.<br> This dissertation aims to contribute to the ongoing conversation by attempting to clarify the foundational understanding of what constitutes the possibility of a development in doctrine or the lack of it. There are five chapters of this work devoted to this endeavor. In chapter one the encyclical tradition of a hundred years timeline, focused on questions of sexuality and family life are reviewed to establish a historical development in the magisterial position of the Church. Chapter two is devoted to John Paul II's Theology of the Body which is set up as the frame work upon which this project argues for what is perhaps the current magisterial position on the topic under discussion. In chapter three, a review is undertaken to explore questions about the natural law which forms a bedrock of Catholic argument in its moral theology and for cases of personal sexual ethics. A historical analysis is employed to see how the theory itself has evolved from its ancient origins, into scholasticism, and how it has been used in political jurisprudence. More importantly to its reemergence within the last century as the new natural law theory which seeks to establish the same argument purely from a philosophical aspect and without a theistic foundation. <br> Four theological voices are engaged in chapter four to try and locate what broadly contemporary and wider theological contexts have to say from an anthropological, feminist, and cultural context. In chapter five, the idea of development of doctrine is reviewed. The questions of discordancy and same sex unions are used as theoretical frame work to presenting how development in doctrine has the possibility of a shift or the impossibility their off. A hypothetical idea is borrowed from liturgical theology, using the idea of ‘matter’ and ‘form’ to explain essentials of Christian doctrine (also known as dogma) which remains unchanging as defined position. And the accidental aspects of Christian doctrine which is open to re-interpretation in the light of new cultures and new questions. The entire notion of doctrine rests on ‘Christian tradition’, therefore a question of tradition, and what is being traditioned across time is explored to clarify the process necessary for proper understanding of development. In conclusion, some pastoral recommendations are made based on current papal and magisterial documents as possible means of approaching newer questions raised by a secularized and post enlightenment world. / McAnulty College and Graduate School of Liberal Arts; / Theology / PhD; / Dissertation;

This thesis is a translation of and annotations on the Elucidarium of Honorius Augustodunensis. The Elucidarium i s an outline, in dialogue form, of Catholic doctrine. Written early in the 12th century, it was very popular during the Middle Ages and, with adaptations, remained in use until modern times. The translation makes the work available to those who do not read Latin and the annotations provide background, references and source material useful for understanding the text.

Denna uppsats behandlar den katolska kyrkans syn på grunden för mänskliga rättigheter och religionsfrihet. Idén om mänskliga rättigheter började ta fast form under upplysningen på 1700-talet. Vid den tiden var dock katolska kyrkans syn på de mänskliga rättigheterna inte förenlig med den sekulära uppfattningen. De demokratiska principerna och mänskliga rättigheterna, inklusive religionsfrihet, integrerades i den katolska socialdoktrinen först genom Andra Vatikankonciliet (1962–1965), även kallad Vatikan II. Syftet är dels att undersöka hur den katolska kyrkan argumenterar för mänskliga rättigheter och religionsfriheten efter Vatikan II, dels att analysera relevanta skrifter och kanoniska bestämmelser i jämförelse med FN:s Allmänna förklaring och konventioner om de mänskliga rättigheterna. Uppsatsens tes är att området mänskliga rättigheter är ett tvärvetenskapligt akademiskt fält där den katolska teologin också har relevans i diskussioner kring hur mänskliga rättigheter kan rättfärdigas. För att nå syftet används flera metoder. Genom text- och argumentanalys av skrifter från Vatikan II kan det konstateras att det finns vissa skillnader mellan den katolska kyrkans argumentation för mänskliga rättigheter och de sekulära argumenten. Analysen visar att grunden för mänskliga rättigheter och religionsfrihet enligt katolska kyrkan är den mänskliga personens värdighet. I detta avseende är Jürgen Habermas teori om människans värdighet, som ofta benämns teori om människovärde, relevant att användas som teoretiskt ramverk. En begreppsanalys gällande de kursiverade begreppen görs även i uppsatsen. Som ytterligare metoder används juridisk metod och kanonisk tolkning i rättsavsnittet.  Jag argumenterar för att katolska kyrkans människosyn ger en ökad förståelse för vad religionsfrihet innebär. Med tanke på mångfalden av religioner och traditioner i den postmoderna världen bör teologer även involveras i diskurser om religionsfriheten. Därför föreslår jag att mänskliga rättigheters dimensioner utvidgas till att ta mer hänsyn till teologiska människorättsargument. / This essay deals with the Catholic Church's view of the basis of human rights and freedom of religion. The idea of ​​human rights began to take shape during the Enlightenment in the 18th century. At the time, however, the Catholic Church's view of human rights was inconsistent with secularism. Democratic principles and human rights, including freedom of religion, were first integrated into Catholic social doctrine through the Second Vatican Council (1962–1965), also known as Vatican II. The purpose is partly to examine how the Catholic Church argues for human rights and freedom of religion after Vatican II, and partly to analyse relevant writings and canonical provisions in comparison with the UN Universal Declaration and Conventions on Human Rights. The thesis of this essay is that the field of human rights is an interdisciplinary academic field where Catholic theology also has relevance in discussions about how human rights can be justified. To achieve the purposes, several methods are used. Through a text- and argument analysis of writings from Vatican II, it can be stated that there are certain differences between the Catholic Church's arguments for human rights and the secular ones. The analysis shows that the basis of human rights and religious freedom, according to the Catholic Church, is the dignity of the human person. In this respect, Jürgen Habermas' theory of human dignity, often referred to as human worth (människovärde), is relevant to be used as a theoretical framework. A concept analysis regarding the italicized concepts is also done in the essay. As additional methods, legal method and canonical interpretation are used in the legal section. I argue that the Catholic Church's view of human beings gives a greater understanding of what freedom of religion means. Because of the diversity of religions and traditions in the postmodern world, theologians should also be involved in discourses on freedom of religion. Therefore, I propose that dimensions of the human rights be extended to take more account of theological human rights arguments.