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EN
The value of cooperation between the clergy and lay people in the Church cannot be overestimated. The Church, realizing Christ’s mission of salvation, needs the involvement of all its members. Both the clergy and lay people should engage in dialogue, which requires awareness of one’s place, role, and duties within the Church community. Cooperation demands constant self-improvement, with its new forms and planes. This issue has gained significance in the light of the Synod of Bishops: “For a Synodal Church: Communion, Participation and Mission”, convened by Pope Francis. The Synod has a new formula, based on listening to all the members of the Church. A special role in the synodal process is attributed to lay Catholics. The article attempts to discuss cooperation between the clergy and lay people in the Church in the context of the Synod of Bishops. It presents the synodal process and points to the most important planes of cooperation as well as challenges and hindrances it may encounter.
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Synodálny proces a myslenie

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EN
The synodal process represents walking together on the way of life together with Jesus. The inclusion of the laity in the synodal process by Pope Francis is a manifestation of the Church’s acceptance of the Marian principle, which consists in imitating Mary’s consent to God’s will and in bringing Christ into the world. One of the most valuable stimuli of the synodal process for thinking is communal discernment, which can also help individual discernment. The path to discernment through listening and dialogue should be an expression of love for one’s neighbor. In the case of mutual love, the decision can also be influenced by the presence of Jesus in the midst of those who strive for mutual love, according to the words of Jesus: “For where two or three are gathered in my name, I am among them” (Mt 18,20). By striving for love for others, we follow Jesus himself, we try to think like him. And so the synodal way of thinking brings, as Piero Coda expresses it, a new way of thinking, a perichoretic way of thinking something with another in Jesus.
SK
Synodálny proces predstavuje spoločné kráčanie na životnej ceste spolu s Ježišom. Zahrnutie laikov do synodálneho procesu pápežom Františkom je prejavom prijatia mariánskeho princípu Cirkvi, ktorý spočíva v napodobňovaní Máriinho súhlasu s Božou vôľou a v prinášaní Krista do sveta. Jedným z najcennejších podnetov synodálneho procesu pre myslenie je komunitárne rozlišovanie, ktoré môže napomôcť aj rozlišovaniu jednotlivca. Cesta k rozlišovaniu cez načúvanie a dialóg má byť prejavom lásky k blížnemu. Vo vzájomnej láske môže byť rozhodovanie ovplyvnené aj prítomnosťou Ježiša uprostred tých, ktorí sa usilujú o vzájomnú lásku podľa Ježišových slov: „Lebo kde sú dvaja alebo traja zhromaždení v mojom mene, tam som ja medzi nimi“ (Mt 18,20). Úsilím o lásku k druhému človeku nasledujeme samotného Ježiša, snažíme sa myslieť ako on. A tak synodálny spôsob myslenia prináša, ako to vyjadruje Piero Coda, nový spôsob myslenia, perichoretický spôsob myslenia jedného s druhým a v druhom v Ježišovi.
Studia Ełckie
|
2024
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vol. 26
|
issue 2
191-206
PL
W artykule poruszono problematykę synodalności w trzech wymiarach. W pierwszej artykuł omawia synodalność w świetle kan. 212 § 3 Kodeksu Prawa Kanonicznego. Po drugie, porusza kwestię obowiązkowego ujawniania swoich poglądów wynikających z wyżej wymienionego kanonu. Jest to próba odpowiedzi na pytanie, czy i na jakiej podstawie uczestnictwo w procesie synodalnym może obligować wiernych do ujawniania swoich poglądów dotyczących dobra Kościoła. Po trzecie, artykuł poszerza kwestię istnienia podstaw prawnych obowiązku ujawniania swoich poglądów w kanonach dotyczących rad istniejących w Kościele partykularnym. To rozszerzenie analizy uzasadnione jest zasadą, że synodalność nie wymaga tworzenia nowych struktur. Prowadzi to do ostatecznego wniosku, że istniejące kanony dotyczące Kościoła partykularnego zawierają przepisy regulujące wypowiadanie się w procesie synodalnym.
EN
The article addresses the issue of synodality in three dimensions. First, it discusses synodality in the light of can. 212 § 3 of the Code of Canon Law. Secondly, it addresses the issue of obligatory disclosure of oneʼs opinions arising from the above-mentioned canon. This is an attempt to answer the question whether participation in the synodal process may oblige a faithful to manifest his or her opinions concerning the good of the Church, and if so, on what basis. Thirdly, the article expands the question about the existence of legal grounds for the obligation to manifest oneʼs opinions in the canons regarding the existing councils of a particular Church. This extension of the analysis is justified by the principle that synodality does not require the creation of new structures. This leads to the final conclusion that existing canons already contain provisions regulating speaking in the synodal process.
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