Search results

1

Zjevná a skrytá skutečnost: pojetí církve Kristovy u Jana Augusty

100%

Landová T.

Listy filologické (Folia philologica)

|

2017

|

vol. 140

|

issue 3-4

375-405

EN

The study focuses on the concept of the church in the theology of the bishop of Bohemian Brethren, Jan Augusta (1500-1572). It inquires into the continuity of his ecclesiology with the theology of his teacher, Luke of Prague, and traces the influence of other Czech and European reformatory theologians, Matěj of Janov, Martin Luther and Martin Bucer. The study consists of three parts. The first part deals with the issue of soteriological relevance of the church in Augusta’s ecclesiology. The second part pursues the primary sources for the study of Augusta’s concept of the church and the context of their origin, namely Augusta’s controversy with the Utraquist priests. It also argues for a hypothesis that the anonymous treatise Dialog, to jest, Dvou formanů rozmlouvání [“Dialogue, or a Conversation between Two Carters”], printed in 1543 and generally attributed to Adam Šturm, was in fact written by Jan Augusta and represents an important source for the study of his ecclesiology. The third part examines the essential features of Augusta’s ecclesiology, his special distinction between the manifest and hidden church and his stress on the concept of the church as a visible, concrete and personal community assembled in the name of Christ and filled with his Spirit.

2

John Henry Newman’s Selected Themes from the Theology of the Church

100%

Beyga P.

Teologia w Polsce

|

2020

|

vol. 14

|

issue 2

63-76

EN

In 2019, the canonisation of John Henry Newman – an Anglican clergyman, an English thinker, a convert to Catholicism and a cardinal – took place. This article is an attempt to present selected ecclesiological themes in the thought of the new saint of the Catholic Church. It was also necessary to ask a question about the validity of ecclesiological diagnoses for contemporary Christianity.

3

The Necessity of Faith in the Church in the Age of Secularization

100%

Napiórkowski OSPPE A.

Theological Research. A Journal of Systematic Theology

|

2014

|

vol. 2

|

issue 1

105-116

EN

This article explores the causes and shifts of the ever-growing secularization in the modern world. It also examins and the idea that Christ can be discovered without the Church as well as, how the faith of the Church can be explored, experienced, and understood in relation to God.

4

Świeccy w Kościele. Wybrane uwarunkowania historyczne sytuacji współczesnej

89%

Strzelczyk G., Jóźwik M.

Theological Research. A Journal of Systematic Theology

|

2017

|

vol. 5

EN

The current situation of lay people in the Church is strongly conditioned by how the relationship between laity and clergy (and laity–religious) evolved both in theology and in the practice of Church life in the previous centuries. The article is an attempt at providing a brief account of the history of these relations, beginning from the time when the functional distinction between clerics and lay people originated, through the period in which, in the context of a class society, the concept of states within the Church was introduced, and they were diversified within different perfection hierarchies, to the times when theology completed the circle, once again acknowledging the universal call to holiness in the Church, one that precedes all distinctions.

5

Świeccy – współodpowiedzialni czy tylko odbiorcy nauczania? Punkty zapalne i perspektywy zmian

89%

Majewski J.

Theological Research. A Journal of Systematic Theology

|

2017

|

vol. 5

EN

There are currently emphatic appeals for increased efforts in order to include laity in vita et in missione Ecclesiae in the areas of theology and ecclesiology. They define the lay person by negation, as a person without the charism of priesthood. Could you be responsible for situations in which you did not receive the gift of grace from the Holy Spirit? Rather the possession of a charism can create the proper Christian responsibility. In other words, this negative theology of laity cannot make for an ecclesial accountability, because it does not recognize in the lay people their own gifts of grace. It does not conceptualize the mysterious connection between every believer and Holy Spirit who dwells in him and who forms an outstanding vocation of every christifideles. This charismatic presence of the Holy Spirit causes everyone to be in a position of responsibility for their own charism in Ecclesia. So, the theology of charism plays the crucial role in a theoretical and a practical repair of ecclesiastic responsibility of lay people. It had been awakened by Vatican II but was present in theology and practiced in the church at most for two or three decades after only the council.

6

Blessed Are Those Who Do Not Know the Future of the Church. A Plea for Negative Ecclesiology

88%

Jos M.

Studia Theologica Varsaviensia

|

2022

|

vol. 60

|

issue 1

65-78

EN

What will the future of the church look like? What type of mission should the church commit herself to? Rather than elaborating one more answer to these important questions, I have pleaded for negative ecclesiology and ‘the grace of self-doubt’. This is not to replace the answers that are given, but to safeguard sufficient openness in these answers. By abstaining from certitude, the church may more easily hear what the Spirit is saying to the churches beyond our own, human and therefore narrow minded understandings. My brief discussions on the Trinity, Ignatian spiritual direction and synodality were meant to illustrate that ‘wise ignorance’ and openness to surprises are present in some other dimensions of the Christian faith and theology and may, therefore, be safely adopted in reflections on the future of the church. A great fruit of negative ecclesiology is that it allows for change, that is, for a new understanding of God and therefore a new understanding of the church. Because the Apostles allowed for uncertainty, they could accept that God’s grace did not require circumcision and Jewish purity regulations – a crucial revolution in the early Christian church. Similarly, during the Second Vatican Council the bishops did not insist on using the same words, and were therefore able to embrace another, more pastoral style of magisterial teaching. In the same way, negative ecclesiology can help the church – its leadership as much as lay faithful – to be open to new perspectives on church and on mission. It may help to confront the painful truth that in the West the omnipresence of the church belongs to a past era and that in the church’s role in society is becoming a marginal one. It may help the faithful and church leadership to embrace the task of bringing the number of church buildings more in line with the church’s current position in society – that is, to abolish a significant number of churches. Finally, it may help to reconceive the church’s prophetic voice into a more dialogical and humble voice, which testifies rather than criticizes, and that is willing to learn as much as to teach.

7

Problem Boga jako kwestia podstawowa w myśli Waltera Kaspera

88%

Kornek T.

Studia Ełckie

|

2023

|

vol. 25

|

issue 1

27-39

EN

The topic about ‘The Problem of God’ (die Gottesfrage) is one of the most important discussions for contemporary dogmatic theology and theology in general. The thought of Walter Kasper, who this year is celebrating his 90th birthday, is characterised by a creative and open-minded approach to contemporary challenges. This article analyzes Kasper’s reflection on ‘The Problem of God’ based on three monographs of the German cardinal: ‘Jesus der Christius’, ‘Der Gott Jesus Christi’ and ‘Katholische Kirche. Wesen – Wirklichkeit – Sendung’. The first part of the article presents selected topics of Kasperʼs Christology. The next part analyzes the causes of the current crisis of faith in God and the solutions proposed by the German theologian as a response to modern atheism. In the last part, the subject of reflection is the Church, which, according to Kasper, is to effectively make present in history the salvific work of Jesus Christ and be an icon of the Holy Trinity.

8

Synod as the Embodiment of the Church - the Evolution of Lutheran Understanding of Synodality

88%

Hintz M.

Ecumeny and Law

|

2019

|

vol. 7

77-94

PL

The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Augsburg Confession - CA VII). The system of the Church does not belong to the so-called notae ecclesiae. An important theological doctrine of the Reformation is the teaching about the universal priesthood of all believers, which is the theological foundation of the idea of the synodal responsibility of the Church. In the 19th century synods concerned mainly clergy. In the 20th century, in the course of democratisation processes, most Evangelical Churches raised the importance of the synod in the overall management of the Church, and the Polish Lutheran Church introduced a provision into her law which stipulates that the synod is “the embodiment of the Church” and its supreme authority.

9

Cardinal Stanislaw Nagy’s Ecumenical Ecclesiology

88%

Napiórkowski A.

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

|

2023

|

vol. 13

|

issue 2

151-166

EN

The systematic theology of the 20th and 21st centuries has experienced revolutionary changes. The tremendous effort of theologians – which was already evident on the eve of Vatican II to experience order and confirmation during its deliberations – is still bearing fruit today. It seems that interpretations of the Council’s teaching have now become more problematic than the doctrine of Vatican II itself. One of the great figures of the theological world is Prof. Stanislaw Nagy, whose create efforts were honoured with a cardinalate, and to whom we are all indebted. Indeed, it is worth discovering his difficult path from the pre-council rigorous spiritual and intellectual formation to formal apologetics, thus paving the way for fundamental theology in Poland during the Communist period, to the ecumenical commitment of the times of freedom. In this respect, it is not without reason to speak of his ecumenical vision of the Church.

10

Love Builds Communion between Persons (UUS, n. 21): Christological-Ecclesiological Key to Confirm the Identity of Marriages of Baptised Non-Catholics

75%

Pastwa A.

Ecumeny and Law

|

2022

|

vol. 10

|

issue 2

29-57

EN

The words derived from the Ut unum sint encyclical as well as the fruits of the newest research by theologians (among others the members of the International Theological Commission) on the meaning of the Catechism formula of Christian Marriage: “the Sacrament of Faith in the Service of Communion” - became an inspiration to attempt to verify the assumptions confirming the sacramental Identity of Marriages of Baptised Non-Catholics. The author assumes that the today’s challenge for the study of canon law should be to explore more the subject matter of the “the mystery of communion” (UUS, n. 5) in all the complexity of its detailed issues, including the development of relevant conclusions in the canonical (lawmaking) and canonical-pastoral (application of the law) spheres. This is in the name of the rule that church legislation, especially in clarifying key/systemic issues - and among such is the issue of the universality of Bellarmine’s principle of eo ipso sacramentum - is always based on the widely adopted theological foundations.

11

Kontekst teologiczno-historyczny współczesnej eklezjologii ewangelickiej – perspektywa ekumeniczna

75%

Hintz M.

Studia Oecumenica

|

2017

|

vol. 17

27-50

EN

Since the beginning of the 16th century the western Christianity’s is divided into two confessional families: Roman Catholicism and Protestantism. The evangelical Churches are present in two main confessional variants: (Lutheranism and Calvinism. Each of them created a special version of the Ecclesiology. The Lutheran understanding of the Church 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”. For Lutherans is the Teaching of the Gospel and the proper administering the Sacraments their notae ecclesiae - constitutive remarks of a church. The protestant Churches in their national form were divided into autonomous, independent structures without any closer connections one to each other. The foundation of the Lutheran World Federation in 1947 was a result of a long process of looking for a deeper bond between the Lutherans all over the world. The other ecclesiological process took part between Lutherans and Reforms in Europe. In the year 1973 was established the Leuenberg Unity of Protestant Churches, which changed the official name into Community of Protestant Churches in Europe – CPCE in 2003. From both organisation LWF as well as CPCE came a several important ecumenical documents related to the problematic of Ecclesiology. The most important ecclesiological study of CPCE is The Church of Jesus Christ. The Contribution of the Reformation towards Ecumenical Dialogue on Church Unity, from 1994.

PL

Artykuł omawia główne motywy dyskusji na temat rozumienia Kościoła, jaka toczy się w teologii ewangelickiej w kontekście prowadzonych dialogów ekumenicznych. Protestancka eklezjologia występuje w różnych postaciach konfesyjnych, spośród których dwa główne paradygmaty zostały sformułowane w okresie Reformacji: luterański i kalwiński. W dalszym rozwoju myśli teologicznej protestantyzmu wskazać należy na pojawienie się kolejnych modeli eklezjologicznych: metodystycznego i wolnokościelnego. Jako pierwsza została sformułowana luterańska nauka o Kościele w Konfesji Augsburskiej z roku 1530. Aż do XX w. Kościoły ewangelickie, w tym luterańskie, funkcjonowały jako samodzielne Kościoły krajowe. Tendencje zjednoczeniowe w łonie luteranizmu XX w. pojawiły się jako odpowiedź na Unię Staropruską z roku 1817. W XX w. powstały organizacje o światowym zasięgu: Światowa Federacja Luterańska w roku 1947, Światowa Rada Kościołów w roku 1948 oraz Światowy Alians Reformowany powołany do życia w roku 1970, przekształcony w roku 2010 na Światową Wspólnotę Kościołów Reformowanych. We współczesnym ruchu ekumenicznym szczególne znaczenie dla zbliżenia między ewangelikami reformowanymi a luteranami odegrała Konkordia między Kościołami wyrosłymi na gruncie Reformacji w Europie, zwana Konkordią Leuenberską z roku 1973. Kościoły ewangelickie Europy tworzą Wspólnotę Kościołów Ewangelickich w Europie, organizację promującą działania na rzecz ekumenizmu i pojednania pomiędzy chrześcijanami.

12

Rozwój doktryny o sukcesji apostolskiej w pierwszych wiekach Kościoła

75%

Bujak J.

Theological Research. A Journal of Systematic Theology

|

2018

|

vol. 6

PL

The article refers to the development of theological reflection on the apostolic succession in the First Century Church. It starts with the New Testament teaching on the successors of the apostles, then the teaching of Saint Clement of Rome, Saint Ignatius of Antioch, Saint Irenaeus and Tertullian is presented. Finally, the teaching of the Apostolic Tradition attributed to Saint Hippolytus of Rome is shown. It might be said, therefore, that the beginning of the teaching on the apostolic succession refers to the apostolicity of the local Churches among which the most important were those founded by the Apostles themselves, and the Church of Rome. They were the source of the apostolic faith for another local churches. The ceaseless succession of bishops dated back to the Apostles was the important factor in retaining the apostolic faith in the local Churches.What confirmed the Church in being in the apostolic teaching was the communion with other Churches, retained due to the communion of their bishops who form a college similar to the College of Apostles.

13

Synodality - Participation - Co-Responsibility. Remarks on the Determinants of the Aggiornamento of the Church Law

75%

Pastwa A.

Ecumeny and Law

|

2019

|

vol. 7

95-114

PL

In the communio Ecclesiae reality, of a unitarian, charismatic, and institutiona structure, the crucial concepts of participation and co-responsibility are firmly anchored in the juridical and canonical discourse. This is the way in which the horizon of the subject matter reveals itself, the study of which - from the point of view of the title triad: synodality - participation - co-responsibility - will never lose its relevance. What is, at the same time, important is the idea of “synodality,” which is adequately recognized as the sacra potestas of a sacramental origin (ontological aspect), which gains the dynamism of libertas sacra (existential and dynamic aspect) through the charisms of the Holy Spirit, thus leading to the inseparability of its personal and synodal aspects. Therefore, in the attempt to illuminate the determinant of the aggiornamento of the Church law in this study, it was appropriate, on the one hand, to consistently refer to the essence of the idea of the communio hierarchica, according to which Christ makes selected servants participate in his authority by means of an office, the exercise of which always remains a diaconia in the community of faith. On the other hand, in reference to the contemporary understanding of communio fidelium, the axis of scientific reflection was to be the communion-creative phenomenon of charisms - gifts of the Holy Spirit that awaken in the People of God synodal co-responsibility for the good of the entire Church community. In both cases - without losing sight of the obvious truth that, in the sacramental structure of the Church (communio), both hierarchical and charismatic gifts converge in the service of the bishop, who updates - according to the logic of the Vaticanum II aggiormamento and the ecclesiological principles of the Council: collegiality, the title synodality and subsidiarity - the fullness of Christ’s service: as Prophet, Priest, and King.

14

Ekumeniczny wymiar mariologii

75%

Rabiej S.

Studia Oecumenica

|

2017

|

vol. 17

381-392

EN

The paper analyzes contemporary trends in mariology. It briefly outlines the assumptions of the maximalist (christotypic) and minimalist (ecclesiotypic) mariology. By suggesting their complementarity the ecumenical model of mariology is proposed. His basis is systematically developed in many bilateral groups, e.g.: The Ecumenical Society of the Blessed Virgin Mary in England, The Anglican-Roman Catholic International Commission – ARCIC, The Lutheran-Catholic Commission in the USA and Germany, The Group of Dombes. Echoes of these arrangements have been reflected in the content of catechisms developed by local churches, e.g. in the Netherlands, Germany and France.

PL

Artykuł podejmuje analizę współczesnych nurtów w mariologii. W zwięzły sposób zarysowuje założenia mariologii maksymalistycznej (chrystotypicznej) i minimalistycznej (eklezjotypicznej). Postulując ich komplementarność, proponuje model ekumeniczny mariologii, której podstawy są systematycznie wypracowywane w wielu grupach bilateralnych. Dla przykładu zaprezentowano owoce prac: Ekumenicznego Stowarzyszenia Błogosławionej Dziewicy Maryi w Anglii, Międzynarodowej Komisji Anglikańsko-Katolickiej, Komisji do Dialogu Luterańsko-Katolickiego w USA, Luterańsko-katolickiej grupy na terenie Niemiec, Grupy z Dombes. Echa tych uzgodnień znalazły swoje odzwierciedlenie w treści katechizmów wypracowywanych przez Kościoły lokalne, np. w Holandii, Niemczech czy Francji.

15

Kościół a Kościoły w doktrynie św. Pawła

75%

Stępień J.

The Biblical Annals

|

1964

|

vol. 11

|

issue 1

93-106

PL

Je me limite au problème de la valeur sémantique du terme ekklēsia et de son utilisation dans les épîtres de St Paul en tentant de démontrer que, contrairement à ce que maintient L. Cerfaux reprenant ainsi la théorie de J. Weiss et des critiques protestants, ce terme dans le sens d’Église universelle apparaît déjà dans les grandes épîtres antérieures à celles que 1’apôtre avait écrites en prison.I. LES ,,ÉGLISES” DANS LES ÉPITRES DE ST PAULLe terme ekklēsia se répète chez St Paul 64 fois (dont deux fois dans Hebr.), et notamment: 31 fois dans le sens d’église locale, 12 fois - d’assemblée religieuse de fidèles (dont 1 fois dans Hebr.), 5 fois - „d’église domestique” et 16 fois - d’Église universelle (dont 1 fois dans Hebr.). Bien que des „églises” soient placées au premier rang dans les premiers écrits de St Paul et dans ses grandes épîtres, il ne fait toutefois pas de doute que 1’Église universelle en tant qu’idée était plus ancienne que les églises locales et les assemblées religieuses. La communauté chrétienne ne faisait que représenter, dans un endroit donné, l’Église universelle. Les premiers chrétiens adoptèrent le terme ekklēsia non pas dans le sens qu’il possèdait dans la langue courante grecque (assemblée du peuple), mais dans celui que conféra à ce terme Jésus Christ en disant à Pierre qu’il édifierait sur lui son Église (Math. 16,18-19). L’Église du Christ était conformément à la volonté du Sauveur une et universelle (Matth. 28, 19: Marc. 16,16). Cette toute première signification du terme ekklēsia parmi les premiers chrétiens trouve par la suite sa confirmation dans les mots avec lesquels St Paul, dans ses épîtres, remplace ou explique ce terme, dans les mots tels que, par exemple, „les saints”, „les élus” qui reprennent du Vieux Testament ses définitions du peuple de Dieu (qāhāl) et que la version des Septante explique justement par ekklēsia dans son sens cependant universel. Cette Église universelle s’identifiait au début avec 1'église de Jérusalem. Puis lorsque d’autres communautés chrétiennes apparurent et qu’il fallut les différencier les unes des autres, on se servit du nom „Église” dans son sens local. L’apôtre reprit donc du vocabulaire chrétien les deux significations du terme ekklēsia: Église universelle et église locale, et non seulement cette deuxième, ainsi que le maintient L. Cerfaux. Par contre, c’est sous l’influence du milieu grec où le mot ekklēsia signifiait une assemblée du peuple dans le sens actif qu’à Corinthe, les réunions religieuses des fidèles furent appelées églises. Et comme ces assemblées du peuple pouvaient également avoir lieu dans des maisons privées, les chrétiens adoptèrent donc le nom d’ „églises domestiques”.II. EKKLĒSIA EN TANT QU’ÉGLISE UNIVERSELLE DANS LES ÉPITRES DE ST PAULL. Cerfaux, reprenant J. Weiss et les critiques protestants, tente de démontrer que ce n’est que dans ses épîtres écrites en prison que Paul employa le terme ekklēsia dans le sens d’Église universelle. Pour argumenter cette thèse, L. Cerfaux souligne le caractère particulier de ces épîtres (Eph. et Col.) qui témoignent que leur auteur d’une part avait tenu compte des spéculalions gnostiques des communautés de l’Asie Mineure et que, d’autre part, à l’occasion de son troisième voyage il avait assisté à une nouvelle manifestation de 1’unité des païens et des juifs au sein de l’Église du Christ qui s’était produite lors de la grande collecte menée en faveur de 1’église à Jérusalem. Les arguments de L. Cerfaux, bien que justes en tant que tels, ne suffisent cependant pas à eux seuls pour nous convaincre de la justesse de la thèse de 1’auteur. Nul ne peut nier que c’est parce qu’il prenait en considération les besoins des communautés chrétiennes de l’Asie Mineure que Paul, dans son épître aux habitants d’Ephèse, posa le problème de l’Église à 1’échelle cosmique, universelle. Et c’est ce qui explique, entre autres, pourquoi dans la-dite épître, le terme ekklēsia apparait toujours dans le sens d’Église universelle. Mais de là à conclure que 1’apôtre n’ait jamais auparavant employé ce terme dans ce sens - il y a loin et ceci d’autant plus loin que Paul avait toujours vécu avec l’idée de l’Église universelle. La grande collecte avait certainement été pour lui une source de joie et il avait pû voir en elle le signe de 1’unité des grecs et des juifs dans l’Église, mais ce signe ne pouvait être qu’extérieur, ne pouvait être que l’expression que 1’enseignement antérieur de Paul sur 1’unité de l’Église s’était réalisé (le baptême étant le signe essentiel de cette unité). Cet événement heureux pour 1’apôtre non seulement n’exclue pas l’éventualité que Paul se soit servi plus tôt du terme dans son sens universel, mais au contraire la fait sous-entendre: si l’apôtre est heureux de cette manifestation concrète de la fraternisation des grecs et des juifs au sein de 1’Église, c’est parce que dès le début il enseignait cette unité et parce qu’il la désirait de tout son être, ainsi que le prouvent indiscutablement ses épîtres (Gal 1, Cor., Rom.). L. Cerfaux maintient que Paul n’avait pas pû employer le terme ekklēsia dans le sens d’Église universelle dans ses premiers écrits et dans ses grandes épîtres parce qu’à l’époque où ces épîtres furent écrites, ce terme désignait l’église locale et les assemblées religieuses. Personne ne met en doute que telle était alors la signification de ce terme. Mais était-ce l’unique? L. Cerfaux, tout en admettant que le terme ekklēsia possèdait à son origine un sens universel, n’a nulle part ailleurs prouvé que ce sens eût par la suite entièrement disparu cèdant place au sens local. Pourquoi ces deux significations n’auraient-elles pas pû coexister puisque cette coexistence, nous l’observons aussi bien dans les épîtres écrites en prison (Phil., Col.) que dans les épîtres pastorales (1 Tit.), et puisqu’aussi bien les temps ultérieurs à Paul que les temps actuels la confirment indiscutablement? Si 1’apôtre connaissait et alimentait constamment en lui l’idée de l’Église universelle, et ceci L. Cerfaux le maintient également, et s’il savait que le terme ekklēsia signifiait à ses origines l’Église universelle, et il ne pouvait pas ignorer ce fait, pourquoi dans ce cas-là devrions-nous lui refuser le droit de se servir de ce terme à son gré? Notre jugement se voit d’ailleurs confirmé par des textes connus: Gal. 1, 13; I Cor. 15, 9 et I Cor. 12,26 qui, de l’avis de la presque totalité des exégètes, employaient le terme ekklēsia dans le sens d’Église universelle. Les tentatives de L. Cerfaux en vue d’imposer aux paroles de Paul le sens dont cet auleur a besoin pour prouver la justesse d’une thèse acceptée à priori, semblent être menées avec un trop grand déploiement artistique et font mettre en doute la sincérité de leur auteur et de sa foi en ce qu’il s’efforce de démontrer (voir par ex. Théologie de l’Église, p. 81 en confrontation avec la p. 144; p. 147 ss. p. 151). Il reste encore à expliquer un fait frappant: pourquoi le terme ekklēsia dans le sens l’Église universelle domine-t-il dans les épîtres écrites en prison, rien que dans Ef il est employé dans ce sens 9 fois? Les arguments employés par L. Cerfaux expliquent en partie ce fait. Il semble toutefois que la meilleure explication réside dans la circonstance que 1’apôtre écrivit ces épîtres en prison. La souffrance endurée dans la solitude est propice à la formation de la synthèse et à une classification des problèmes d’après l’hiérarchie de leurs valeurs, cette constatation est encore plus valable quand on dispose de riches matériaux dûs à de nombreuses expériences. Paul - missionnaire et père dont la vie s’identifiait avec celle des églises qu’il avait fondées, voyait mieux à distance toutes leurs „grandeurs” et toutes leurs „misères”. Ce dernier aspect ne se laissait pas de le tourmenter. Il cherchait une fois de plus les raisons des disputes et des discordes qui règnaient dans les différentes communautés. Il avait toujours prêché l’Église universelle, mais l’avait-il fait d’une manière satisfaisante? L’emploi du terme ekklēsia dans le sens d’église locale et d’assemblée religieuse n’avait-il pas effacé dans l’ombre le trait essentiel de 1’Église, c’est à dire, son unité et son universalité? Quand Paul considérait ces problèmes, il n’était pas seulement un simple missionnaire et un prêtre, mais surtout 1’apôtre de Jésus Christ et 1’instrument dans la main de Dieu, un instrument qui, dans la solitude, devient plus sensible et plus exposé à l’action divine. C’est dans ces conditions qu’il crée la synthèse de 1’enseignement sur 1’église, sur l’Église une et universelle qui est le corps du Christ et la „Plénitude” de Celui qui remplit tous en tous. Et les destinataires de la lettre aux Ephésiens sont les premiers à qui il expose cet enseignement par écrit.

16

The Teaching of Pope Francis About Synodality in the Context of Contemporary Theological and Ecumenical Reflection

75%

Bujak J.

Collectanea Theologica

|

2021

|

vol. 91

|

issue 5

147-173

EN

The article deals with the ecclesiology of the local Church and synodality. Both topics have been present in Catholic theology since the time of the Second Vatican Council, which laid the foundation for the ecclesiology of the local/particular Church, collegiality of bishops and synodality. This ecclesiology was developed both theoretically and practically in the post-conciliar period, but there are some theologians who believe that during the pontificate of John Paul II there was a return to the universalist ecclesiology, as evidenced by the documents published by the Roman Curia, especially Communionis notio. Pope’s Francis teaching on synodality and strengthening the Church at local and regional levels addresses the demands of those theologians who believe that Chapter III of the Lumen Gentium Constitution has not yet been properly implemented. The Pope emphasizes, that synodality is a constitutive dimension of the Church and therefore what the Lord is asking of us is already in some sense fully present in the word “synod” itself.

17

Eklezjologia św. Tomasza z Akwinu w świetle tradycji Pawłowej

75%

Perszon J.

Teologia w Polsce

|

2016

|

vol. 10

|

issue 1

17-32

EN

In the times of Thomas Aquinas the great debate was going on about the nature of the Church and therefore he did not write any ecclesiological treatise. Like other scholastics, Aquinas undertook the questions concerning the Church in the context of Christology and pneumatology since as the Body of Christ, the Church is the work of the Saviour and the Holy Spirit and this process occurs permanently. St. Paul’s metaphor of the Church as “the Body of Christ” developed by another author in the Letter to the Ephesians and the Letter to the Corinthians acquires a form of a comprehensive ecclesiological synthesis in Aquinas’ commentaries which encompass the genesis, nature, structure and mission of the Ecclesia. In a skilful and creative manner, Thomas makes use of the achievements of patristic theology, especially of the works of St. Augustine, alluding to medieval canonistics which was engaged in the conflict between the papacy and the empire. However, he extracts the Christological-pneumatological aspect of this unique community (especially in Expositio in Symbolum), emphasising the divine genesis of the Church and Her eschatic orientation to God (reditus creaturae rationalis ad Deum).

PL

W epoce, w której żył i tworzył Tomasz z Akwinu, nie spierano się o naturę Kościoła. Dlatego nie napisał on żadnego traktatu eklezjologicznego. Kwestie związane z Kościołem podejmował – tak jak inni scholastycy – w kontekście chrystologii i pneumatologii; jako Ciało Chrystusa Kościół jest bowiem dziełem (i proces ten zachodzi permanentnie) Zbawiciela i Ducha Świętego. Pawłowa metafora Kościoła jako „Ciała Chrystusa”, rozwinięta (ale przez innego autora) w Listach do Efezjan i Kolosan, w komentarzach Akwinaty nabiera kształtu wszechstronnej syntezy eklezjologicznej, obejmującej genezę, naturę, strukturę i misję Eklezji. W mistrzowski i twórczy sposób Tomasz z Akwinu korzysta z osiągnięć teologii patrystycznej, przede wszystkim św. Augustyna, nawiązuje też do średniowiecznej kanonistyki, angażującej się w konflikt papiestwa z cesarstwem. Sam jednak (zwłaszcza w Expositio in Symbolum) wydobywa chrystologiczno-pneumatyczny aspekt natury tej unikalnej wspólnoty, podkreślając zarazem boską genezę Kościoła i jego eschatyczne zorientowanie na Boga (reditus creaturae rationalis ad Deum).

18

From Moral Theology to Ecclesial Ethics

75%

Abram A.

Studia Nauk Teologicznych PAN

|

2020

|

issue 15

139-158

PL

Artykuł podejmuje próbę zidentyfikowania wybranych wpływów i wydarzeń z perspektywy historycznej które warunkowały rozwój myślenia etycznego i instruktarzu moralnego w tradycji rzymsko-katolickiej. Owa identyfikacja ma posłużyć lepszemu zrozumieniu obecnego stanu dyskursu moralnego i wskazaniu kierunków na jego dalszy rozwój. Etyka eklezjalna jest jednym z zaproponowanych kierunków. Teologia moralna jest tu przedstawiona jako nauka dynamiczna, kształtowana przez presje, możliwości i wymagania czasu. Niemniej jednak, zgodnie z postawionym tu argumentem, aby pozostać dyscyplina mająca istotny wpływ na obecna rzeczywistość, pewne fundamentalne pytania (włącznie z pytaniem o cel teologii moralnej) musza być postawione. Obecne studium, angażując sie w rozprawę nad tymi pytaniami, suponuje praktyczna rzeczywistość jednostek, społeczeństw, Kościoła i Planety jako podstawę współczesnych dociekań teologiczno-moralnych. Współcześni teologowie moralni i etycy teologiczni (artykuł bada różnice pomiędzy tymi i podobnymi kategoriami) to grupa zróżnicowana i (należy dodać) podzielona. Koncentrując sie na potencjale etyki eklezjalnej, owo studium jest zachęta do i ćwiczeniem w ‘budowaniu mostów’, którego potrzebuje współczesny świat (włącznie ze światem teologii moralnej). Głównym celem podjętego badania jest próbą pozytywnego ustosunkowania sie do apelu o odnowę teologii moralnej zawartym w Dekrecie of Formacji Kapłańskiej II Soboru Watykańskiego i nauczaniu Papieża Franciszka.

EN

The paper explores shifts and turns that over the centuries have influenced moral thinking and instructing on moral matters within the Roman Catholic tradition. The purpose of this exploration is to shed light on the current status of moral theology and identify areas for future developments. The paper proposes ‘ecclesial ethics’ as one of such areas. It views moral theology as a dynamic discipline, shaped by pressures, invitations and demands of the day. It claims that for moral theology to be relevant today, some fundamental questions (including the purpose of the discipline) must be revisited. It argues that practical realities in the lives of individuals, communities and the church as well as the Planet must be at the forefront of moral theological considerations. Contemporary moral theologians and/or theological ethicists (the paper considers this distinction) are a diverse and, we dare to add, divided group. The paper argues that building bridges in a polarised world (including the world of moral theology) needs to be a priority. The overall aim of this study is to respond positively to the call for renewal of moral theology as voiced in the ‘Decree on Priestly Formation’ of the Second Vatican Council and in several statements made by Pope Francis.

19

Kościół Vaticanum II i jego eklezjologia. Próba retrospekcji z perspektywy 50 lat Gaudium et spes (II)

75%

Gocko J.

Roczniki Teologiczne

|

2015

|

vol. 62

|

issue 3: Teologia moralna

21-38

EN

The article is a continuation of a greater research project whose subject it is to look at the ecclesiology of the Second Vatican Council II. Carrying it out is occasioned by the fiftieth anniversary of the recent Ecumenical Council (1962-1965), and especially by the anniversary of the publication of the Pastoral Constitution Gaudium et spes. The second part of the triptych puts the very Constitution Gaudium et spes in the center of the studies, focusing first of all on the history of its edition; the history full of dramaturgy and unexpected turnabouts. Analyzing particular stages allows grasping the significance of the breakthrough that has happened in those – important for the further history of the Church – events.

PL

Artykuł jest kontynuacją większego projektu badawczego, którego przedmiotem jest spojrzenie na eklezjologię Soboru Watykańskiego II. Bezpośrednią okazją do jego podjęcia jest przypadająca 50. rocznica ostatniego soboru powszechnego (1962-1965), a w sposób szczególny rocznica publikacji Konstytucji pastoralnej Gaudium et spes. Druga część tryptyku w centrum naukowych rozważań stawia samą Konstytucję Gaudium et spes, ogniskując się przede wszystkim na historii jej redakcji; historii pełnej dramaturgii inieoczekiwanych zwrotów. Analiza poszczególnych etapów pozwoli uchwycić znaczenie przełomu, jaki dokonał się w tamtych – znamiennych dla dalszych losów Kościoła – wydarzeniach.

20

Kościół Vaticanum II i jego eklezjologia. Próba retrospekcji z perspektywy 50 lat Gaudium et spes (III)

75%

Gocko J.

Roczniki Teologiczne

|

2016

|

vol. 63

|

issue 3: Teologia moralna

79-88

EN

The article is the last part of a greater research project whose subject it is to look at the ecclesiology of the Second Vatican Council. Carrying it out is occasioned by the fiftieth anniversary of the recent Ecumenical Council (1962-1965), and especially by the anniversary of the publication of the Pastoral Constitution Gaudium et spes. The third part of the triptych shows the importance of the Constitution for the identity and mission of the post-conciliar Church. Analysis of the reception of Vatican II allows grasping the significance of the breakthrough that has happened in those – important for the further history of the Church – events.

XX

Artykuł stanowi ostatnią część większego projektu badawczego, którego przedmiotem jest spojrzenie na eklezjologię Soboru Watykańskiego II. Bezpośrednią okazją do jego podjęcia jest przypadająca 50. rocznica ostatniego soboru powszechnego (1962-1965), a w sposób szczególny rocznica publikacji Konstytucji pastoralnej Gaudium et spes. Trzecia część tryptyku pokazuje znaczenie Konstytucji dla tożsamości i posłannictwa Kościoła posoborowego. Analiza recepcji Vaticanum II pozwoli uchwycić znaczenie przełomu, jaki dokonał się w tamtych – znamiennych dla dalszych losów Kościoła – wydarzeniach.

Refine search results

Zjevná a skrytá skutečnost: pojetí církve Kristovy u Jana Augusty

John Henry Newman’s Selected Themes from the Theology of the Church

The Necessity of Faith in the Church in the Age of Secularization

Świeccy w Kościele. Wybrane uwarunkowania historyczne sytuacji współczesnej

Świeccy – współodpowiedzialni czy tylko odbiorcy nauczania? Punkty zapalne i perspektywy zmian

Blessed Are Those Who Do Not Know the Future of the Church. A Plea for Negative Ecclesiology

Problem Boga jako kwestia podstawowa w myśli Waltera Kaspera

Synod as the Embodiment of the Church - the Evolution of Lutheran Understanding of Synodality

Cardinal Stanislaw Nagy’s Ecumenical Ecclesiology

Love Builds Communion between Persons (UUS, n. 21): Christological-Ecclesiological Key to Confirm the Identity of Marriages of Baptised Non-Catholics

Kontekst teologiczno-historyczny współczesnej eklezjologii ewangelickiej – perspektywa ekumeniczna

Rozwój doktryny o sukcesji apostolskiej w pierwszych wiekach Kościoła

Synodality - Participation - Co-Responsibility. Remarks on the Determinants of the Aggiornamento of the Church Law