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Rozumienie wspólnoty kościelnej w ewangelicyzmie. Światowa Federacja Luterańska jako rozwinięcie wizji eklezjologicznej Reformacji?

100%
Hintz M.
Gdański Rocznik Ewangelicki
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2012
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vol. 6
171-188
EN
The beginning of the 16th century in western Christianity’s history was marked by the appearance of its third tendency, i.e. the Protestantism. In its two main confessional variants (Lutheranism, Calvinism) the protestant theology phrased different models of understanding of a church. The Lutheran ecclesiology was defined in The Augsburg Confession, Art. 5: “That we may obtain this faith, the Ministry of Teaching the Gospel and administering the Sacraments was instituted”. Teaching the Gospel and administering the Sacraments are thenceforth notae ecclesiae, i.e. constitutive marks of a church. In the 16th century and later the bond between autonomous, national Lutheran churches had only a spiritual character. Bringing the Lutheran World Federation to life in 1947 was a result of a long process of looking for a deeper bond between the Lutherans all over the world. LWF’s ecclesiology was developed on consecutive General Assemblies. In 1984 in Budapest the member churches’ delegates accepted the “pulpit and altar fellowship”, understood as a principle of membership and relations between LWF’s member churches. 1990 the Assembly in Curitiba (Brazil) introduced a change to the status, describing the Federation as a communion of churches. In the 21st century the communion of Lutheran churches is based on the Reformation’s idea of spiritual communion of believers, gathered around the common teachings of Gospel and altar, aiming at closer cooperation in the world, with advanced autonomy and possibility to formulate opinions independently or to continue local traditions. It is a completion of Reformation’s ecclesiological vision and an alternative model to integralist visions.
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INTERNACE BISKUPA JOSEFA HLOUCHA

86%
Kolouch F.
Studia theologica
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2013
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vol. 15
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issue 3
197–216
EN
This study describes the internment of Bishop Joseph Hlouch of České Budějovice in 1949–1968. Firstly, it deals with his fate in the years 1949–1950 when it was under the control of State Security and an agent of the Government. It consequently describes his isolation in the building of the bishopric over the years 1950–1951 and his removal outside the diocese in March 1952. The main part of the study is devoted to his internment outside the diocese and the internment sites: Kadaň, Myštěves, Šebetov, Paběnice and Koclířov. Archival materials and the testimony of witnesses were primarily made use of for this study.
3

Katolik i kultura. Perspektywa wyznaczona przez papieża Jana Pawła II

86%
Królikowski J.
Studia Socialia Cracoviensia
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2011
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issue 1(4)
61-70
EN
The theme of culture and its connections with the faith and life of the Church is one of the grand themes that determine the content and context of the teaching of John Paul II and deeply mark his pontificate also from the point of view of particular initiatives and undertaken actions which set the specific tone for that very pontificate. The paper shows that contemporary culture lacks a measure of its own truth, lacks harmony, dignity and peace, lacks an interior norm that could constitute its structure and, as it were, become its stronghold. The paper very clearly confirms such diagnosis. By means of his in-depth and thorough understanding, Pope John Paul II recalled this diagnosis to the Church. Therefore, also the faithful were summoned to engage themselves and to participate comprehensively in culture.
4

Duch Święty a Kościół w ujęciu Benedykta XVI

72%
Warzeszak J.
Rocznik Teologii Katolickiej
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2013
|
vol. 12
97-126
EN
The author of the article presents the role and place of the Holy Spirit in the Church on the basis of Pope Benedict XVI’s homilies, speeches, the Wednesday catecheses and fragments of the adhortation Sacramentum caritatis. The Pope – Joseph Ratzinger – presents the Christcentred image of the Church with its rich pneumatological dimension . The role of the Holy Spirit in the Church is the consequence of His nature, who is He within the Holy Trinity and of the fact that He is sent by Christ, is called the Spirit of Christ, is the Spirit of the Truth that leads to the whole Truth, which is Christ. This aspect does not overshadow the Christ-oriented vision, what is more, makes it lively and present. Christ’s Church is enlivened by the Holy Spirit and should always be directed towards Christ, united to Him and God the Father through the Spirit. Benedict XVI’s teaching, based on the Revelation and Tradition, shows the following dimensions of the Church: apostolic, one but dif erent, holy and common, the Church of prayer, united by the love of the Holy Spirit, missionary, lively, fuli lling man’s desire to live in unity, goodness, respect and cooperation . Hence, the Church of the Spirit cannot be separated from the Church of Christ or stand in its opposition. An important feature of Benedict XVI’s teaching on the relationship between the Holy Spirit and the Church is showing Him as acting in concrete people seen as the members of the Church, always in the perspective of the whole Church..
5

LITURGICAL CELEBRATIONS IN PAROCHIAL CATECHESIS (Celebracje liturgiczne w katechezie parafialnej)

58%
Slotwinska H.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2009
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vol. 56
397-417
EN
This paper, in its theoretical part, depicts some questions contained in the Program Katechezy Parafialnej Mlodziezy Szkól Ponadgimnazjalnych ('Programme of Parochial Catechesis for Secondary School Students'). They should be discussed at parochial catecheses (1). It also stresses the significance of liturgical celebrations in the catechesis (2). In its practical part (3) it provides concrete liturgical celebrations. They are considerable support for some questions that are proposed at parochial catecheses.
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