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Zakres wolności sumienia i wyznania

100%
Korzeniewska-Lasota A.
Studia Warmińskie
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2011
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issue 48
210-226
EN
On the basis of the Polish law and court rulings, the author tries to establish in an individual aspect a normative content of individual freedom of conscience and religion (its scope). In her discussion she refers primarily to the rulings of the Constitutional Court and the European Court of Human Rights, which complement the normatively defined sphere of liberty in question.
2
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Co koncil přinesl a co zůstalo

86%
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?
3
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Svoboda a právo v perspektivě obratu konstantinovského a za Jana XXIII.

86%
Pastwa A.
Studia theologica
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2019
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vol. 1
169-182
EN
Two events constitute the historical structure of the hereby study and an impulse to undertake reflection upon the contemporarily significant – e.g. within the area of the broadly defined ecumenia – the topic of the relationship between: freedom and law, in the depiction of the Catholic Church. The Edict of Milan, published jointly by the Emperors of the western and eastern part of the Empire 1700 years ago, established the freedom of religion in the Roman Empire. This epochal step taken by Emperor Constantine the Great – for the Emperor of the western part of the Empire is believed to have been the initiator and executor of the transformation process – is referred to as the "Constantinian turn", initially denoting the equality of rights of the Christian Church and other religions (from that moment on Christians, after the period of persecution, could, without impediments, practice their religion), and additionally bonded the Church with the state to such an extent that Christianity became the official religion of the Imperium Romanum. 50 years ago, almost on the eve of the ecumenical Second Vatican Council, Pope John XXIII., a great promoter of the aggiornamento of the Catholic Church and its law (Codex Iuris Canonici), published the celebrated encyclical Pacem in Terris. The connection between this document and the vital issues of Vaticanum II is so fundamental and deep that the name of the above­‑mentioned Pope deserves to even be more associated with the breakthrough/turn of the Second Vatican Council – in the legally relevant areas of: ecclesiology (Lumen Gentium Constitution), ecumenism (Unitatis Redintegratio Decree, Nostra Aetate Declaration) and religious freedom (Dignitatis Humanae Declaration). Suffice it to say, that the basic doctrinal premise of the "Encyclical of the Love for Man" (as it was acclaimed by the commentators) is a thesis regarding the natural and supernatural dignity of a human being, which is derived directly from God’s Natural law (PT, n. 3). This is precisely where the answer to the question – are why the rights of a human being primary and inalienable (PT, n. 9, 145) and as such cannot be confined or abolished by any human authority (PT, n. 60) – is to be found. We shall also descry the affirmation of the Augustinian postulate: credere non potest (homo) nisi volens (In Evangelium Iohannis Tractatus, 26,2), leading to a renewed – ingrained in tradition – approach on the part of the Catholic Church to the issue of religious freedom (Let us add: an approach significantly different from the preconciliar religious tolerance). A sentence from the Encyclical is helpful informing us that: “also among Man’s rights is that of being able to worship God in accordance with the right dictates of his own conscience, and to profess his religion both in private and in public” (PT, n. 14). This constitutes a forerunner to the acclaimed proclamation from the conciliar declaration on religious freedom: "It is one of the major tenets of Catholic doctrine that Man’s response to God in faith must be free: no one, therefore, is to be forced to embrace the Christian faith against his own will. This doctrine is contained in the word of God and it was constantly proclaimed by the Fathers of the Church" (DH, n. 10). The doctrinal context, outlined in such a way, allows for the fundamental determinants of the canon law to be more precisely displayed (in the titular ecumenical vista), namely: in the general depiction – the originality of Communion Law, which can clearly be defined by means of Ecclesia iuris; in the detailed depiction – (1) religious freedom and, tightly related to it, the integral and living overtone of depositum fidei, as fundamental principles of the legal order in the Church, (2) the sameness of the aim of the Church law ad intra and ad extra in putting into effect the divine­‑human Communio, (3) the synodal character of the Church’s structure, which permits references to the Church law as the order of service (diakonia), (4) the universal mission of the Church and the ecumenical opening towards the world related to it, which determines the open position the science of canon law adopts towards the legal culture of every environment in which the Church is present and where it functions.
4
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Wolność religijna w mowach św. Pawła w Dziejach Apostolskich

72%
Wasiak W.
Studia Gdańskie
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2023
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vol. 53
22-36
EN
Saint Paul come across many cultures and states during his missionary journeys. Apostle of Nations, as he is depicted in Acts, respected the addressees when he tried to convince them that Christianity is the true religion. In his speeches there is always a tension between the call to worship one God and free will of people who can reject the Good News and venerate their own gods. Of particular importance for the subject of our study will be the speeches in Antioch of Pisidia (the longest speech of Paul in Acts) to the Jews – Acts 13,16-41, the speech in Lystra to pagans – Acts 14,15-17, the speech in Athens to Greeks – Acts 17,22-31. In these passages Paul reveals his convictions and strategy. He appreciates the positive sides of previous believes but stresses also the necessity of the true cult.
PL
Święty Paweł podczas swoich podróży misyjnych spotykał wiele kultur i państw. Apostoł narodów tak, jak został przedstawiony w Dziejach Apostolskich, szanował swych adresatów, gdy próbował ich przekonać, że chrześcijaństwo jest religią prawdziwą. W jego wystąpieniach zawsze pojawia się napięcie pomiędzy wezwaniem do oddawania czci jedynemu Bogu a wolną wolą ludzi, którzy mogą odrzucić Dobrą Nowinę i czcić własnych bogów. Szczególne znaczenie dla przedmiotu naszych badań będą miały przemówienia w Antiochii Pizydyjskiej (najdłuższe przemówienie Pawła w Dziejach Apostolskich) do Żydów – Dz 13,16-41, przemówienie w Listrze do pogan – Dz 14,15-17, przemówienie w Atenach do Greków – Dz 17,22-31. W tych fragmentach Paweł ujawnia swoje przekonania i strategię działania; docenia pozytywne strony dotychczasowych wierzeń, ale podkreśla także konieczność prawdziwego kultu.
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Otázky náboženské svobody ve vyjádřeních dvou posledních papežů

72%
Menke M.
Studia theologica
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2016
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vol. 2
119-134
EN
The article analyzes the expressions of Pope Benedict XVI and Pope Francis on the topic of religious freedom. It summarizes their main emphases and evaluates their attitudes. The pontificate of Pope Benedict XVI strongly supported human rights issues and religious freedom is therefore characteristic of this theme. This Pope focused on humanity and its dignity, emphasizing the transcendental foundation of human rights. Pope Francis places different emphases in this area, especially social and charity, in the context of current international relations and new forms of abuse and protection of religious freedom. The way he addresses contemporary secular society may also be a new impetus for discussion about freedom of conscience and religious freedom in search of a balance between fundamental human rights (e.g. freedom of speech vs. freedom of religion).
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