Search results

1

Mistr Jan Hus a matka Páně

100%

Urban F.

Studia theologica

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2015

|

vol. 4

167-183

EN

The goal of this paper is to introduce the Marian motives in the work of Master Jan Hus. The author analyses certain sermons with Marian motifs and other texts that contain some Mariological thoughts of Master Jan Hus. The conclusion of this paper attempts to evaluate the figure of Master Jan Hus as an accommodated theologian of the 15th century who made use of so-called scattered Mariology.

2

Boží lid putující: Od mysteria církve po Lumen gentium 1

100%

Sauer H.

Studia theologica

|

2015

|

vol. 3

84-92

EN

The Fathers of Vatican II made a commitment to talk about hope and provide it with a face and name in the horizon of the faith in Jesus Christ. Given the social changes, they produced an extremely generous work picturing the unique legacy of faith, documented in the texts of the Council. The Council did not want to make proclamations, but develop arguments. They wanted to express with the Council’s teaching that the Church invites people to worship their faith, reflect on it and pass it on. In order to do this they need guidance and focus but in a way that will not ignore their own experience in life and faith. Their own initiative is not only possible but required.

3

Radical Natura of Pope Francis's Ecclesiology

100%

Woźnica A., Słomka J.

Teologia w Polsce

|

2021

|

vol. 15

|

issue 1

107-122

PL

Jak można łatwo zauważyć, dokumenty papieża Franciszka nie dostarczają żadnej systematycznej myśli eklezjologicznej, niewątpliwie jednak jego całe nauczanie jest ufundowane na bardzo głębokiej refleksji dotyczącej Kościoła. Celem niniejszego artykułu jest przedstawienie jej podstawowych założeń teologicznych. Inaczej mówiąc, chodzi w nim o znalezienie klucza lub kluczy hermeneutycznych, które pozwolą lepiej rozumieć eklezjologiczne założenia przesłania, jakie Franciszek kieruje do Kościoła w swoich dokumentach.

EN

As can be easily noticed, Pope Francis’s documents provide no systematic ecclesiological discourse, yet undoubtedly, his entire teaching is founded on a very deep understanding of the Church. Thus, the aim of this article is to present its basic theological presumptions. In other words, it seeks to find a hermeneutic key – or keys – which will allow us to better understand the ecclesiological presumptions of the message directed to the Church by Pope Francis.

4

Natura unitatis ecclesiae et eventa anno domini 1054

100%

Bendza M.

Vox Patrum

|

2016

|

vol. 65

49-73

EN

This article above could be called as a supplement to the History of the Church – it has been written not to present in a narrative way the common-known course of the East-West Schism which began in the 11th century, but to give some remarks and to present some little known details, which could be helped to create a new dimension of reflexion, and even of discussion on problems included in this article. The event of the 1054th in modern historiography are treated as absolutely end of the “Church unity indivisibility period”. This point of view does not divide the Author of this article, so he decided to present a new- quality-reflexion, thanks of it the described events could be recognized as the consequence of earlier revealing trends. The Author also shows, that the Church unity is not so clear, because in the Church History you can meet some separatist tendencies. It is but very important, that no one of them could foil the principal ecclesiastical hallmark, the Unity. This Unity could situate the reality of Church in the God’s Plan of Salvation, making it independent from human decisions, disagreement cases or arrogance. The unity reflexion based both on the biblical and patristic analysis, permit us in new way treat the events of 1054th. Their “schismatic” character, especially in context of the patristic texts seems to by rather a heated discussion, in which both interested parts desire in cooperation to respond their epoch challenge. It was, after all, the great epoch of the Gregorian Roman Catholicism reform and of “theological Byzantine golden age”. So it should be better, when we treat the Schism simple as a division, and in the rough Hierarchy’s declarations we find signs of Church responsibility. This way of thinking is justified by creating Normans’ power and increasing problems with Caesaropapism tendencies. The conclusion of this article is clear: in consequence of the 1054th events “Byzantine Golden age” was about to be broken, but the Church Unity remained untouched…

LA

Niniejszy artykuł ma charakter uzupełniający, nie został więc napisany celem narratywnego przedstawienia powszechnie już znanego przebiegu Wielkiej Schizmy Wschodniej, lecz aby przy pomocy kilku uwag i ekspozycji kilku mniej znanych szczegółów umożliwić nowy wymiar refleksji, a może wręcz dyskusji nad zagadnieniami, stanowiącymi treść niniejszej pozycji. Wydarzenia roku 1054 w historiografii uchodzą za jednoznaczne zakończenie „okresu niepodzielnej jedności eklezjalnej”. Celem więc niniejszego artykułu była refleksja nad jakością tej jedności i konstatacja, iż opisane wydarzenia można uznać za konsekwencję tendencji obecnych już wcześniej. Z drugiej wszakże strony Autor wykazuje, iż jedność Eklezji to nie brak tendencji separatystycznych, lecz że nie są one w stanie zniweczyć tego jednego z najistotniejszych znamion rzeczywistości eklezjalnej, jakim jest jedność. Sytuuje ona Eklezję w Bożym Planie Zbawienia, uniezależniając ją od ludzkich decyzji, od przypadków niezgody czy pychy. Refleksja nad jednością, poparta analiza biblijną i patrystyczną, pozwala też w inny sposób odnieść się do wydarzeń roku 1054. Ich „schizmatyckość” w świetle tekstów z epoki, jawi się raczej jako gorąca dyskusja obu zainteresowanych stron, które pragną wspólnie, w sposób duchowy odpowiedzieć na wyzwania ich epoki, epoki reformy gregoriańskiej po stronie rzymskokatolickiej czy „złotego wieku Bizancjum”, także teologii zapewniającemu odpowiedni rozwój.Można więc uznać, iż lepiej nazwać „Schizmę” po prostu podziałem, a ostre wypowiedzi hierarchów uznać za wyraz troski o właściwy kształt Eklezji, zwłaszcza w kontekście rodzącej się potęgi Normanów czy narastających tendencji cezaropapistycznych. Autor nie ukrywa w konkluzji, iż na okresie „złotego wieku Bizancjum” pojawiła się pierwsza, poważniejsza rysa, jednak jedności kościelnej nic nie jest w stanie naruszyć…

5

Trzy czy cztery podstawowe funkcje Kościoła? Pastoralnoteologiczny spór o koinonię

88%

Hajduk R.

Studia Elbląskie

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2013

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vol. 14

97-114

EN

The doctrine of the three offices of Christ was initiated by the Protestant Reformation. Later it became the theological basis for the distinction of the three fundamental functions of the Church – martyria (the prophetic office), diakonia (the royal office) and leiturgia (the priestly office). In post-conciliar publications in Pastoral Theology, however, koinonia appeared among the “basic gestures” of the Church as an additional fourth function. This fact is the subject of dispute among theologians who do their research in the field of the Pastoral Theology. The addition of the koinonia to the triad: martyria, diakonia and leiturgia is criticized by some theologians as an excessive focus on the inner life of the Church, an overestimation of the importance of social and institutional structures, lack of consistency in the application of the principles of Christology and reduction of the salvific mission of the Church to one of her basic functions. However, pastoral reflection on the koinonia proves that neither Christology nor Ecclesiology is a hindrance to rating the koinonia among the basic functions of the Church. Adding the koinonia to the martyria, diakonia and leiturgia shows the concern of the Church for the lives of the faithful and their inner identity. The existence of the Christian communities, which are developing in the spirit of koinonia, is the basis for the reliable transmission of the Gospel, for a social solidarity free from any ideology and for a unanimous adoration of God who sends the Church to introduce all people into communion with Him and to participate in His divine life.

6

La dimensione ecclesiale della vocazione missionaria dei laici nell’insegnamento post-conciliare

88%

Rostkowski M.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2012

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vol. 2

|

issue 2

PL

In the post-Council period, one can find different attempts at a synthesis of the declarations of the Council with regards to the theme of the apostolate of the laity. The authors recognizes that the faithful participate in the mission of the Church, with a variety of ministries, functions, and services for the common good and for the benefit of the entire body through being active members. The text maintains that Christian vocation and mission are inseparably united in the life of the faithful – one implies the other.

7

Interreligious Dialogue in the Thought of Benedict XVI: Ecclesiological Foundations and Distinctive Characteristics

88%

Viviano R.

Annales Missiologici Posnanienses

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2015

|

issue 20

107-135

EN

Since the Second Vatican Council, Catholic teaching has placed great emphasis on in interreligious dialogue as an integral aspect of the Church’s mission. However there remains a tension between interreligious dialogue and the church’s duty of proclaiming the gospel that constantly calls for clarification. By articulating the ecclesiological foundations of interreligious dialogue, Benedict XVI has significantly contributed to clarify the Catholic understanding of its nature and characteristics, and also suggested concrete ways in which Christians and the followers of other religions are called to engage in constructive dialogue for the good of the whole of humanity.

8

La dimensione ecclesiale della vocazione missionaria dei laici nell’insegnamento post-conciliare

88%

Rostkowski M.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

|

2012

|

vol. 2

|

issue 2

151-161

EN

In the post-Council period, one can find different attempts at a synthesis of the declarations of the Council with regards to the theme of the apostolate of the laity. The authors recognizes that the faithful participate in the mission of the Church, with a variety of ministries, functions, and services for the common good and for the benefit of the entire body through being active members. The text maintains that Christian vocation and mission are inseparably united in the life of the faithful – one implies the other.

9

Co koncil přinesl a co zůstalo

75%

Neuner P.

Studia theologica

|

2015

|

vol. 3

93-104

EN

As part of the celebration of the 50th anniversary of the Second Council, Pope Francis asked whether the Church had really done everything “which the Holy Spirit told us in the council?” And he replied: “No, on the contrary: we celebrate our anniversary and it seems that we are building a monument to the Council, but one which is not uncomfortable, which does not disturb us. We do not want to change ourselves.” What did the Council bring and what has remained?

10

Quodvultdeovy předkřestní katecheze a formování křesťanské identity

75%

Vopřada D.

Studia theologica

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2017

|

vol. 2

181-200

EN

A group of Quodvultdeus’s sermons—specifically De cantico novo, De accedentibus ad gratiam I–II, De symbolo I–III, De ultima quarta feria, and De cataclysmo—is addressed to candidates for baptism (competentes). In the years after the Vandal invasion of Africa and preceding their conquest of Carthage, the Bishop of Carthage prepared new members of the Church for the upcoming persecution, when their Catholic faith would be challenged. In his catecheses, he aims at building up their identity and sense of belonging to the Church. The study focuses on four topics of his formation related to the shared identity of the candidates for baptism: the desire for a new life, the Church, heresies, and the liturgical rite, exemplified by the renunciation of the devil, the scrutinies, and the handing over of the baptismal Creed.

11

Belonging to Christ and Belonging to the Church: the Story of Every Christian. An Ecclesiological Reflection on the Sacrament of Baptism

75%

Brož P.

Acta Universitatis Carolinae Theologica

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2014

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vol. 4

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issue 2

297-322

EN

The paper deals with the sacrament of baptism in three perspectives. First it shows how baptism is incorporated in the historical existence of a Christian and constitutes the foundational event not only of the history of the human person in general, but of the history of salvation of every human person. The second perspective develops the soteriological character of baptism. In light of Christ’s salutary work seen within the so called “soteriological arch” (H. U. von Balthasar) the scope of transformation of the human subject is shown. The third part perceives the human subject incorporated by the Holy Spirit in the whole of the Church which is sacramentally ordered. The conclusion summarizes the basic theses of the paper.

12

Problemy literackie Listu do Efezjan. Jego aspekty teologiczne i jego eklezjologia

75%

Langkammer H.

The Biblical Annals

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1980

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vol. 27

|

issue 1

93-102

PL

Der Verfasser möchte vor allem auf drei Fragen antworten, die mit dem Epheserbrief verbunden sind: Wer ist sein Verfasser, wer sind die Angesprochenen im Brief und wie steht es mit dem Verhältnis seiner Theologie und Eklesiologie zum Kolosserbrief und anderen älteren paulinischen Schriften. Der Verfasser ist jemand, der wenigstens 1 Kor und Kol kannte. Die Adressaten scheinen eine konkrete Gemeinde zu bilden, in der eine Spannung zwischen ihnen, Heiden-Christen, und Juden-Christen entstanden ist. Diese möchte der Verfasser des Briefes schlichten vor allem durch eine Eklesiologie, die die Leib-Somakonzeption des Paulus übernimmt, doch weiterführend in der Haupt-Kephalezuspitzung münden lässt, um in dieser Weise auch die kosmische Dimension einer einzigen Kirche ins Blickfeld zu bringen.

13

Augustyn z Hippony: „urząd miłości”

75%

Kaczmarek T.

Vox Patrum

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2016

|

vol. 65

201-210

EN

The expression found in the paper’s title that originates from the Treatise on the Gospel of John is an illustration of the program of Augustine’s pastoral service, focusing on his great love of the Church. Indeed, whenever the bishop of Hippo was undertaking any ecclesiological issue, the theme of his love of the Church was always evident too. The Church, although tainted by human weakness, is for any Christian, a unique boat that heads safely towards the „fatherland”. It is a love of the Church where a man’s answer to the love of God is both clearly audible and visible. The paper aims to show some parts of that love. Firstly by referring to the process of Augustine’s personal discovery of the Church, and secondly to mention some significant events from his heroic seeking for the good of the Lord’s flock in the light of his fidelity to the entrusted to him amoris officium.

14

Obraz Kościoła w "Komentarzu do Zachariasza" Dydyma Aleksandryjskiego

63%

Czyżewski B.

Vox Patrum

|

2008

|

vol. 52

|

issue 1

109-122

PL

Dydym w swoim biblijnym komentarzu do Zachariasza dość często mówi o Kościele. Aspekty, zgodnie z którymi zazwyczaj widzi Kościół, są następujące: 1. Jest to zgromadzenie Żydów, pogan i ludzi powołanych do jedności; 2. Kościół jest ciałem Chrystusa, który jest jego Głową; 3. Nazywa się ją Oblubienicą Chrystusa, bez plam i zmarszczek, jak powiedział św. Paweł; 4. Wreszcie Kościół według Dydyma jest olśniewającym Jeruzalem, w którym żyjemy i gdzie będziemy żyć.

15

Význam nového pojetí „místní církve“ pro náš postoj k problematice Jana Husa a husitství: Ke dvěma významným výročím

63%

Pospíšil C. V.

Studia theologica

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2015

|

vol. 3

132-154

EN

In this paper the author first outlines the new revolutionary concept of the local church as raised by the Second Council. He highlights the insufficient implementation of this innovation in the life of the Church in Bohemia and Moravia, as well as in the Catholic Church in general. In the second point, he interprets the Council’s teaching on this critical topic and also recalls the post-conciliar development of theological reflections on the issue of the particular and local church. Finally in the third paragraph he applies the possibilities offered by this doctrine on the issue of the transformation of the attitudes of contemporary Czech Catholics to the figure of Jan Hus and the Hussite movement. Hus and the subsequent Hussite movement can be perceived as a reformist wing within the universal Church of that time. Utraquism in particular appears to him as a specific form of the local church within the universal Church.

16

Eklezjologia fundamentalna. Zagadnienia metodologiczne

63%

Kaucha K.

Roczniki Teologii Fundamentalnej i Religiologii

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2009

|

vol. 1

29-46

EN

In this article one can find the methodological sketch of Fundamental Ecclesiology, in particular: the former lines of this discipline, main concepts, ‘side' sciences, subject, goal and functions and, particularly, methods. This sketch is based on mostly Polish literature which is not ‘large’ but consists important solutions. These solutions ought to be unifed which was one of the aims of this article. The other one was to offer some new propositions, in particular: Fundamental Ecclesiology as Integral Ecclesiology, closer unification of the subjects of Fundamental Ecclesiology and Fundamental Christology and the proper methods of Fundamental Ecclesiology. Trying to use more proper methods some new inspirations found in John Paul II’s teaching could help. In His teaching there is a sketch of three new methods useful in Fundamental Ecclesiology: historical-revelational, contextual-revelational and extracontextual-revelational.

17

Экклесиологическое измерение современного христианства

63%

Pańkowski J.

ELPIS

|

2013

|

vol. 15

5-8

EN

The definition of Christianity replaces more and more the definition of Church. The ecumenical dialogue is being heldamong Christian “churches” which strive for Christian unity. The orthodox ecclesiology perceives Christianity as a feature of Church, the Head of which is Jesus Christ. Christianity in itself is more an ideological term than an ecclesiastic one. For Orthodoxy not Christianity but Church is the key term. Without Church there is either no Christianity, nor Christian life. The issue of restoring the unity of the Church, in orthodox point of view, is unacceptable because it is not Church but Christianity that has been divided. Orthodox as a Church preaches a truth in love and love in truth.

18

Radical Nature of Pope Francis’s Ecclesiology

63%

Woźnica A., Słomka J.

Teologia w Polsce

|

2021

|

vol. 15

|

issue 1

107-122

PL

Jak można łatwo zauważyć, dokumenty papieża Franciszka nie dostarczają żadnej systematycznej myśli eklezjologicznej, niewątpliwie jednak jego całe nauczanie jest ufundowane na bardzo głębokiej refleksji dotyczącej Kościoła. Celem niniejszego artykułujest przedstawienie jej podstawowych założeń teologicznych. Inaczej mówiąc, chodzi w nim o znalezienie klucza lub kluczy hermeneutycznych, które pozwolą lepiej rozumieć eklezjologiczne założenia przesłania, jakie Franciszek kieruje do Kościoła w swoich dokumentach.

EN

As can be easily noticed, Pope Francis’s documents provide no systematic ecclesiological discourse, yet undoubtedly, his entire teaching is founded on a very deep understanding of the Church. Thus, the aim of this article is to present its basic theological presumptions. In other words, it seeks to find a hermeneutic key – or keys – which will allow us to better understand the ecclesiological presumptions of the message directed to the Church by Pope Francis.

19

Natura jedności eklezjalnej a wydarzenia roku 1054

63%

Bendza M.

ELPIS

|

2016

|

vol. 18

9-20

PL

Niniejszy artykuł ma charakter uzupełniający, nie został więc napisany celem narratywnego przedstawienia powszechnie już znanego przebiegu Wielkiej Schizmy Wschodniej, lecz przy pomocy kilku uwag i ekspozycji kilku mniej znanych szczegółów umożliwić nowy wymiar refleksji, a może wręcz dyskusji nad zagadnieniami, stanowiącymi treść niniejszej pozycji. Wydarzenia roku 1054 w historiografii uchodzą za jednoznaczne zakończenie „okresu niepodzielnej jedności eklezjalnej”. Celem więc niniejszego artykułu była refleksja nad jakością tej jedności i konstatacja, iż opisane wydarzenia można uznać za konsekwencję tendencji obecnych już wcześniej. Z drugiej wszakże strony Autor wykazuje, iż jedność Eklezji to nie brak tendencji separatystycznych, lecz nie są one w stanie zniweczyć tego jednego z najistotniejszych znamion rzeczywistości eklezjalnej, jakim jest jedność. Sytuuje ona Eklezję w Bożym Planie Zbawienia, uniezależniając ją od ludzkich decyzji, od przypadków niezgody czy pychy. Refleksja nad jednością, poparta analiza biblijną i patrystyczną pozwala też w inny sposób odnieść się do wydarzeń roku 1054. Ich „schizmatyckość” w świetle tekstów z epoki, jawi się raczej jako gorąca dyskusja obu zainteresowanych stron, które pragną wspólnie, w sposób duchowy odpowiedzieć na wyzwania ich epoki, epoki reformy gregoriańskiej po stronie rzymskokatolickiej czy „złotego wieku Bizancjum”, także teologii zapewniającemu odpowiedni rozwój. Można więc uznać, iż lepiej nazwać „Schizmę” po prostu podziałem, a ostre wypowiedzi hierarchów uznać za wyraz troski o właściwy kształt Eklezji, zwłaszcza w kontekście rodzącej się potęgi Normanów czy narastających tendencji cezaropapistycznych. Autor nie ukrywa w konkluzji, iż na okresie „złotego wieku Bizancjum” pojawiła się pierwsza, poważniejsza rysa, jedności kościelnej jednak nic nie jest w stanie naruszyć…

EN

This article is supplementary in nature and was not written to give a narrative presentation of the well-known events of the Schism between the East and West, but rather, with the assistance of several remarks and little known details, to enable a new dimension of reflection and discussion on the issues mentioned in this work. In modern historiography, the events of 1054 are treated as an absolute end to the “period of the indivisible unity of the Church.” The objective of this article is to reflect on the quality of this unity and the ascertainment that the events described can be acknowledged as a consequence of tendencies already present. On the other hand, the author demonstrates that Church unity is not a lack of separatist tendencies, but that they are not able to destroy one of the most important signs of ecclesiastical reality – unity. This unity situates the Church in the Divine plan of salvation, thus making it independent of human decisions, disagreements and pride. A reflection on unity, based on biblical and patristic analysis, also allows us to relate to the events of 1054 in a different manner. Their “schismatic” character, in the light of texts written at the time, rather appears as a heated discussion, in which both interested sides desire to respond to the challenges of their era in cooperation. It was, after all, the great epoch of the Gregorian reforms in the Roman Catholic Church, the “theological Byzantine golden age” and theology that ensured appropriate development. Therefore, it might be better to treat the “Schism” simply as a division, and in the harsh declarations made by the hierarchs as an expression of care for an appropriate shape of the Church, particularly in the context of the Normans, who were an emerging power and the increasing tendencies of Caesaropapism. The author does not hide in the conclusion that in the “golden age of Byzantium” the first and most important crack appeared, however, nothing was able to break the unity of the Church…

20

The Problem of the Place of the Person of the Holy Spirit in Orthodox Ecclesiology of the 20th Century (on the example of Eucharistic ecclesiology of Nicholas Afanasiev)

63%

Bobkova K.

|

2015

|

vol. 7

|

issue 2

198-210

EN

The question of the place of the Holy Spirit in the Orthodox Ecclesiology is not a new one, but it still remains open. In this article special attention is devoted to the Eucharistic Ecclesiology of Nicholas Afanasiev, in which he has tried to give to the Person of the Holy Spirit an essential place, and to the ecclesiological ideas of George Florovsky, who in his theological constructions has been extreme Christocentric and has avoided to give a special place to the oikonomia of the Spirit. A particular remark is made also about the possibility of using the neo-patristic synthesis in the discussion (with special reference the texts of St. Basil the Great, St. Athanasius of Alexandria and Didymus the Blind).

Refine search results

Mistr Jan Hus a matka Páně

Boží lid putující: Od mysteria církve po Lumen gentium 1

Radical Natura of Pope Francis's Ecclesiology

Natura unitatis ecclesiae et eventa anno domini 1054

Trzy czy cztery podstawowe funkcje Kościoła? Pastoralnoteologiczny spór o koinonię

La dimensione ecclesiale della vocazione missionaria dei laici nell’insegnamento post-conciliare

Interreligious Dialogue in the Thought of Benedict XVI: Ecclesiological Foundations and Distinctive Characteristics

La dimensione ecclesiale della vocazione missionaria dei laici nell’insegnamento post-conciliare

Co koncil přinesl a co zůstalo

Quodvultdeovy předkřestní katecheze a formování křesťanské identity

Belonging to Christ and Belonging to the Church: the Story of Every Christian. An Ecclesiological Reflection on the Sacrament of Baptism

Problemy literackie Listu do Efezjan. Jego aspekty teologiczne i jego eklezjologia

Augustyn z Hippony: „urząd miłości”

Obraz Kościoła w "Komentarzu do Zachariasza" Dydyma Aleksandryjskiego

Význam nového pojetí „místní církve“ pro náš postoj k problematice Jana Husa a husitství: Ke dvěma významným výročím

Eklezjologia fundamentalna. Zagadnienia metodologiczne

Экклесиологическое измерение современного христианства

Radical Nature of Pope Francis’s Ecclesiology

Natura jedności eklezjalnej a wydarzenia roku 1054

The Problem of the Place of the Person of the Holy Spirit in Orthodox Ecclesiology of the 20th Century (on the example of Eucharistic ecclesiology of Nicholas Afanasiev)