Search results

1

„Tradycja liturgiczna” w dokumentach i wypowiedziach papieskich dotyczących dyscypliny sprawowania liturgii z 1962 r. po Soborze Watykańskim II

100%

Pietras D.

Człowiek i Społeczeństwo

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2022

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vol. 54

133-149

EN

„Liturgical tradition” is a living form that expresses the Apostolic Tradition, which is the unchanging deposit of the Revealed Divine Truths. After the Second Vatican Council, the liturgical tradition that was included in the books of 1962 has been maintained on certain rules. The discipline of celebrating this liturgy changed depending on the attitude of the pope. The possibility of celebrating it has been gradually restored. Eventually, Pope Benedict XVI sanctioned the liturgy as the extraordinary form of the Roman Rite and ensured the general right to celebrate it. Currently – as a result of Pope Francis’s decision – it is emphasized that the liturgy reformed after Vaticanum II is the unique expression legis orandi of the Roman Rite.

2

Potestas sacra według Klausa Mörsdorfa – założenia teologiczne, struktura, sposób przekazywania i charakter

89%

Skonieczny P.

Annales Canonici

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2013

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vol. 9

EN

This article is a short presentation of the theory of the ecclesial power (called Kirchengewalt in German) as found in the Second Vatican Council according to Klaus Mörsdorf, i.e. its theological principles, structure, mode of transmission and nature. The description of the potestas sacra is an opportunity for the Author to reread the concept of the „sacred power” in the Second Vatican Council. The Author himself agrees with Mörsdorf ’s views, even if not all the positions of the Munich Professor were applied in the present canon law.

PL

This article is a short presentation of the theory of the ecclesial power (called Kirchengewalt in German) as found in the Second Vatican Council according to Klaus Mörsdorf, i.e. its theological principles, structure, mode of transmission and nature. The description of the potestas sacra is an opportunity for the Author to reread the concept of the „sacred power” in the Second Vatican Council. The Author himself agrees with Mörsdorf ’s views, even if not all the positions of the Munich Professor were applied in the present canon law.

3

Miłosz – Merton: układ podwójny

88%

Gomola A.

Przekładaniec. Półrocznik Katedry UNESCO do Badań nad Przekładem i Komunikacja Miedzykulturowa UJ

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2011

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issue 25

189-202

EN

During his life in America Czesław Miłosz met numerous people, but few were more important to him than a man whom he saw only twice – Thomas Merton. Miłosz and Merton corresponded regularly for almost ten years (1959–1968) and their letters, published in Polish and English, display two great minds involved in a deep and sincere dialogue which reveals their most intimate thoughts as well as hopes and fears. Although close, the two remained independent in their thinking and free from false flatteries. The article presents their exchanges on political issues such as the Cold War, the Civil Right Movement or the communist Russia as well as the transformations in the Catholic Church initiated by the Second Vatican Council. Intriguing similarities between their biographies are also mentioned.

4

Synods and Synodality in Austrian Church after the Second Vatican Council

88%

Rees W.

Ecumeny and Law

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2020

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vol. 8

37-59

PL

Synods have a long tradition in the ecclesiastical history, though their significance varied in different epochs of the Roman Catholic Church. Within the European area, synods gained in importance after the Second Vatican Council, although they appeared in a new or rather modified form. This also applies to the diocesan synods and the Austrian Synodal Process (1973/1974), which took place after and has been celebrated by the supporters of the Second Vatican Council.

5

Pierwsza sesja Soboru Watykańskiego II w zapiskach „Pro memoria” bł. Stefana Wyszyńskiego Prymasa Polski

88%

Bednarczyk R.

Studia Ełckie

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2022

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vol. 24

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issue 3

275-288

EN

The diary notes of cardinal S. Wyszynski, currently published in the multi-volume series “Pro Memoria”, are an extremely valuable historical source of the history of the Church in the second half of the 20th century. One of the great events that was described in the Primateʼs notes is the Second Vatican Council. This study is an analysis of these texts. It covers the four main dimensions of Cardinalʼs conciliar activity. S. Wyszynski during the first session of the Second Vatican Council (1962): participation in the general sessions, the work in the Commission for Extraordinary Affairs, directing the work of the Polish Council Fathers, audiences with John XXIII. The Primateʼs notes show his concern for the security of the Church in Poland (avoiding sensitive matters for the communist authorities), commitment to the vocation of lay Catholics to participate in the conciliar deliberations and the support he could enjoy from the Pope John XXIII.

6

Main Revival Movements in the Catholic Church Before the Second Vatican Council

75%

Białkowski M.

Historia i Polityka

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2018

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issue 24 (31)

73-86

EN

From the middle of the 19th century until convocation of the Second Vatican Council (1962–1965), several spiritual and intellectual revival movements were visible in the Catholic Church. They had one overarching objective – return to the origins (French: ressourcement). The revival of Biblical Studies, as the first of these movements, was implemented mainly at two specialist universities: the School of Practical Biblical Studies (French: École pratique d’études bibliques) of Father Marie-Joseph Lagrange OP and at the Pontifical Biblical Institute (Pontificium Institutum Biblicum) founded by Pope Saint Pius X. The Movement of Liturgical renewal, on the other hand, began at the Benedictine abbeys in Belgium, France and Germany, and was later popularised by Father Prosper Guéranger OSB, Father Lambert Beauduin OSB and Father Odo Casel OSB. Similarly as in the case of the Biblical revival, the teaching of successive Popes – and of Pius XII in particular – had a significant influence on changes in the Catholic liturgy. In contrast, the Ecumenical Movement was characterised by its bottom-up nature, and its beginnings were associated initially with Protestant missionary circles. An important contribution to this transformative movement were meetings between the Catholic and the Anglican Church, known as the Malines Conversations (French: Conversations des Malines), as well as the Una Sancta ecumenical movement developing robustly in Germany. Finally, the last crucial phenomenon – ain particular from the perspective of genesis of the Second Vatican Council – was the rise of Nouvelle Théologie, a new school of thought in Catholic theology. Its representatives include leading theologians of the 20th century: Father Henri de Lubac SJ, Father Karl Rahner SJ, Father Yves Congar OP, Father Marie-Dominique Chenu OP, as well as Father Joseph Ratzinger (Pope Benedict XVI) and Father Hans Küng. It should be emphasised all the above Catholic renewal movements had a decisive influence on development of dominant tendencies at the Second Vatican Council, and the consequent conceptual framework used in the Council documents.

7

The Contribution of Bishops from the Communist States to the Doctrine of the Second Vatican Council in Respect of Church–State Relations

75%

Słowikowska A.

Roczniki Nauk Prawnych

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2019

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vol. 29

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issue 4

173-199

PL

Problematyka relacji Kościół–Państwo zawsze należała do delikatnych i skomplikowanych grup zagadnień. Na ich rangę i złożoność wskazuje chociażby fakt, że podczas pogłębiania i rozwijania współczesnej doktryny o społeczności kościelnej i wspólnocie politycznej przez Sobór Watykański II, pierwotnie nie przewidywano oddzielnego dokumentu regulującego to zagadnienie. Jednakże w efekcie umiejscowiono je w dwóch: deklaracji o wolności religijnej Dignitatis humanae i w konstytucji duszpasterskiej o Kościele w świecie współczesnym Gaudium et spes. W artykule przedstawiony został wkład biskupów bloku państw komunistycznych w nauczanie Vaticanum II na temat relacji Kościół–Państwo. Ograniczenie wypracowywania zasad tych relacji przez Sobór Watykański II do wystąpień i pisemnych uwag (animadversiones) jedynie biskupów-przedstawicieli z bloku Państw komunistycznych jest dla badanego zagadnienia celowe i istotne. W Państwach, w których panował ustrój oparty na reżimie totalitarnym, eliminowano jakiekolwiek pierwiastki religijne z życia społecznego, a walka z Kościołem stanowiła program władz państwowych. Dlatego biskupi na co dzień pełniący posługę kościelną w Państwach komunistycznych, dzięki własnemu doświadczeniu, mieli obowiązek unaocznić pozostałym biskupom świata rzeczywiste problemy, z jakimi Kościół powinien się zmierzyć. Swoim zaangażowaniem i głosem wpisali się w założenia Soboru realizowane pod hasłem aggiornamento, wskazując na uwspółcześnienie, odnowienie i dostosowanie działalności Kościoła do zmian, jakie dokonały się we współczesnym świecie. Efektem pracy biskupów z bloku Państw komunistycznych stało się m.in.: wyakcentowanie godności osoby ludzkiej, jako źródła wolności religijnej i przysługiwania wolności religijnej każdemu człowiekowi; określenie, że wolność ta oznacza również wolność człowieka od przymusu do działań sprzecznych z jego sumieniem; podkreślenie prawa rodziców do wychowywania dzieci w wierze; dostrzeżenie pluralizmu światopoglądowego i społeczności pluralistycznej, dla której należy stworzyć model relacji z Kościołem; uwzględnienie wzajemnej niezależności Kościoła i wspólnoty politycznej oraz konieczności ich współdziałania; wskazanie, że chrześcijanie mają swoje obowiązki jako członkowie Kościoła i obywatele Państwa.

EN

The relations between the Church and the State have always been a delicate and complex issue. Its importance and complexity is reflected by the fact that while the Vatican II was improving and developing its modern doctrine on the ecclesiastical and the political community, no separate document to address this issue was being projected. However, ultimately two such documents were created: the Declaration on Religious Freedom Dignitatis Humanae and the Pastoral Constitution on the Church in the Modern World Gaudium et spes. The article presents the contribution of bishops from the Communist Bloc states to the teaching of Vatican II regarding Church–State relations. When addressing these relations, the Council limited itself to having speeches and written remarks (animadversiones) delivered only by the bishopsrepresentatives of the Communist Bloc, and this perspective has relevance for the presented study. In those states where a system based on a totalitarian regime was in use, any traces of religious life would be eliminated from social life, and combating the Church was a priory for the state authorities. For this reason, the bishops who exercised their daily ministry in communist countries, were supposed to show to make other bishops aware of the real problems facing the Church, using their own experience. Their involvement and voice were consistent with the assumptions of the Council, which were realised as part of aggiornamento, highlighting the modernisation, revival and adjustment of the Church’s activity to changes taking place in the modern world. The outcomes of these bishops’ efforts were, among others: the affirmation of human dignity as the source of religious freedom, which was reserved to every human being, the observation that this freedom is our freedom from coercion to do things contrary with our conscience, the highlighting of parents’ right to educate their children in the faith, the recognition of the pluralism of world views as well as pluralistic society, which requires a model of its relations with the Church, the consideration of mutual independence of the Church and the political community and the need for cooperation, and the observation that Christians have duties both as Church members and citizens of the State.

8

Polityczny oddźwięk Deklaracji o stosunku Kościoła do religii niechrześcijańskich Nostra aetate

71%

Górzna S.

Środkowoeuropejskie Studia Polityczne

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2015

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issue 1

191-203

EN

The opening of the Catholic Church to dialogue with other religions has its source in the Second Vatican Council (1962-1965), which inmany documents expressed the positive attitude of the Catholic Church to non-Christian religions. It was a special landmark event in the history of the Catholic Church. The author presents a conciliatory document, which proposes that the faithful of the Church should establish a dialogue with the followers of different religions to respect the values present in these religions. The Declaration on the Relation of the Church to Non-Christian Religions Nostra Aetate began the process of the re-orientation of the Church towards the followers of different religions, among others Islam and Judaism, which are based on the belief in one God (monotheism). Particular attention should be paid to item 3 of this Declaration, which emphasizes that the Catholic Church has regard for the followers of Islam and item 4, which contains the formulation of the Jewish responsibility for deicide and raises the painful issue of anti-Semitism, but not for political reasons. Through the Declaration, a lot of Catholics have changed their approach towards the followers of other religions. This document is a testimony confirming the special concern of the Church about establishing friendly relations with the followers of different religions, among others Islam and Judaism. The author is convinced that the document contributes to the peaceful coexistence of religions, which should work towards peace between nations.

PL

Otwarcie Kościoła katolickiego na dialog z innymi religiami ma swoje źródło w Soborze Watykańskim II (1962-1965), który w wielu dokumentach wyraził pozytywny stosunek Kościoła katolickiego do religii niechrześcijańskich. Był wydarzeniem szczególnym i przełomowym w dziejach Kościoła katolickiego. Autorka przedstawiła dokument soborowy, który proponuje, aby wierni Kościoła nawiązali dialog z wyznawcami różnych religii, aby szanowali wartości obecne w tych religiach. Deklaracja o stosunku Kościoła do religii niechrześcijańskich Nostra aetate rozpoczęła proces reorientacji Kościoła wobec wyznawców różnych religii m.in. islamu i judaizmu, której podstawąjest wiara w jednego Boga (monoteizm). Należy zwrócić uwagę zwłaszcza na numer 3. tej deklaracji, który podkreśla, iż Kościół katolicki z szacunkiem odnosi się do wyznawców islamu oraz numer 4., który zawiera sformułowanie zdejmujące z Żydów odpowiedzialność za Bogobójstwo, porusza bolesną sprawę antysemityzmu, jednak nie z pobudek politycznych. Dzięki Deklaracji wielu katolików zmieniło podejście do wyznawców innych religii. Ten dokument jest świadectwem potwierdzającym szczególną troskę Kościoła o nawiązanie przyjaznych relacji z wyznawcami różnych religii m.in. islamu i judaizmu. Autorka jest przekonana, iż dokument przyczynia się do pokojowego współistnienia religii, które powinny podjąć służbę na rzecz pokoju między narodami, co stanowi o jego politycznym wymiarze.

9

Soborowe źródła prawa małżeńskiego w Kodeksie prawa kanonicznego z 1983 roku

63%

Saj M.

Ius Matrimoniale

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2020

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vol. 31

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issue 2

47-63

EN

Documents of the Second Vatican Council became essential root of the Canon Code Law of 1983. There is a number of references to conciliar constitutions, decrees and declarations in each Canon Book. This is true also in regard to the marital law included in Ćanons 1055-1165. Amongst sources which were inspirations for the aforementioned marital law there were the following constitutions: Sacrosanctum Concilium, Lumen gentium, and Gaudium et spes; and decrees: Orientalium...., Unitatis..., Christus...and Apostolicum and also Gravissimum. Lawmaker makes 34 references to these documents. The conducted analysis allows to show to what extend norms of the marital law remain under the influence of the Second Vatican Council.

10

Recepcja myśli szkoły lowańskiej w dekrecie Ad gentes

63%

Łysik B.

Nurt SVD

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2013

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issue 2

59-72

PL

Sobór Watykański II był przełomowy dla myśli misjologicznej XX wieku. Nakreślił on kierunek rozwoju działalności misyjnej Kościoła. Dekret misyjny Ad gentes nieustannie łączy przepowiadanie Ewangelii z zakładaniem Kościoła; cel misji według szkoły z Münster łączy się tu z celem misji według szkoły z Louvain (AG 6). Jednakże w wielu miejscach dekret misyjny nawiązuje do teorii plantatio Ecclesiae: Kościół „powszechnym sakramentem zbawienia”; eklezjologia a działalność misyjna (AG 1); znaczenie wymiaru wspólnotowego (AG 2, 7); ustanowienie hierarchii kościelnej w nowej wspólnocie (AG 5); duchowieństwo rodzime (AG 16); rola katechistów (AG 17); obecność instytutów zakonnych (AG 18); aktywność laikatu (AG 21). Elementy teorii plantatio Ecclesiae obecne w dekrecie misyjnym budują jednolitą i globalną wizję Kościoła.

EN

The Second Vatican Council was a landmark for the thoughts of missionary of the twentieth century. It outlined the direction of development for the missionary activity of the Church. The Ad gentes Decree recurrently connects preaching the Gospel to the establishment of the Church: the purpose of the mission of the School of Münster is coupled with a goal of the mission of the School of Louvain (AG 6). However, in many aspects the missionary decree refers to the plantatio Ecclesiae theory: the Church as a “universal sacrament of salvation”; ecclesiology and missionary activity (AG 1); the importance of a Community dimension (AG 2, 7); the establishing of the Church hierarchy in a new community (AG 5); native clergy (AG 16); the catechists’ role (AG 17); the presence of religious institutes (AG 18); the activity of the laity (AG 21). The elements of the plantatio Ecclesiae theory present in the missionary Decree – build a unified and global vision of the Church.

11

Projekty reorganizacji struktur Kościoła katolickiego w Polsce w zespole Sekretariatu Prymasa Polski Archiwum Archidiecezjalnego Warszawskiego

63%

Białkowski M.

Przegląd Zachodni

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2017

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issue 3(364)

175-192

EN

Poland’s geopolitical situation after the end of the Second World War had an enormous impact on the situation of the Catholic Church there, especially its administrative structures. The new shape of state borders led to the loss of large parts of the Lvov and Vilnius metropolitan archdioceses, whose capitals now lay on Soviet Union territory. In turn, the adjoining of the Eastern German provinces – the Western and Northern lands – made it possible to undertake the effort of building new Church structures. Polish bishops under the leadership of Primate August Hlond followed by Primate Stefan Wyszyński began long lasting endeavors towards regulating the canonical status of the Church on the so called Recovered Territories. In the wake of the postcolonial renewal of the Church which was launched directly after the conclusion of the Second Vatican Council studies were undertaken in view of the prospective reorganization of Church structures in Poland. Two projects were created containing complex proposals encompassing the entire territory of the People’s Republic of Poland. The article discusses in detail two documents identified during a search query in the Archive of the Warsaw Archdiocese, in the group of the Secretariat of the Primate of Poland, which allow to formulate a high opinion of the involvement of the Church in Poland in the process of postconciliar reorganization of the ecclesial administrative structure.

12

Hus, klerikalismus a katolictví: kontroverze z r. 1946

63%

Novotný V.

Studia theologica

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2015

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vol. 4

239-257

EN

The article introduces a controversy in which Czech Catholics disputed concerning the right approach towards Jan Hus (1370/72–1415) and, by extension, towards those who were inspired by him in their religious, ethical, national, social or political attitudes. The paper studies the process of the dispute, in which the main protagonists were Alexander Heidler (1916–1980) and Adolf Kajpr SJ (1902–1959), who published in the periodical Katolík and Timotheus Vodička (1910–1967) and Silvestr M. Braito OP (1898–1962), who published in the review Na hlubinu. The article consequently focuses on the subject matter of the controversy on two levels: the historico-legal and psycho-pastoral. The conclusion of the study demonstrates that there is a connection between Heidler’s participation in the controversy of 1946 and the way in which Card. Josef Beran (1888–1969) presented Hus in his famous speech on religious freedom, which he delivered in 1965 during the talks of the Second Vatican Council.

13

Wspólnota Kościołem jutra. Eklezjalne "communio" w Chrystusie w ujęciu Franciszka Blachnickiego

63%

Korwin-Gronkowski A.

Teologia w Polsce

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2016

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vol. 10

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issue 1

189-203

EN

The Divine origin of the Church and the implication of the works of the Holy Trinity is expressed by the people united in the unity of the Father and of the Son and of the Holy Spirit. This means people integrated into the unique community called communio. It is the relationship of man with the Triune, Personal Creator, Redeemer and Savior of the human race in the “interdependence”, which we call – the Church. This community, began in the consciousness of faith, seeks to reach the eschatic fulfillment. One immersed in it experiences the salvific mediation in communication with the Risen Christ. The saving communication is a gift and participation in the divine life, “through” and “in” the mediation of the Church. Father Franciszek Blachnicki, the Servant of God, has seen his own deepest roots in the ecclesiology of communion. The originality of his approach is based on a splendid interpretation of ecclesial reflection on Church which was done by The Second Vatican Council. Blachnicki has also sought to implement this vision in the authentic transmission of the faith in the Church. He has seen the Church as the Community way of the man towards salvation fulfilled in Jesus Christ. In today’s context of the new evangelization this reflection can be undeniably considered as an idea of a truly prophetic kind.

PL

Boskie pochodzenie Kościoła i implikacja dzieła Trzech Osób Boskich wyraża lud zjednoczony w jedności Ojca i Syna i Ducha Świętego. W nim człowiek zanurzony doświadcza pośrednictwa zbawczego w komunikacji z Chrystusem Zmartwychwstałym. Zbawcza komunikacja to dar i uczestnictwo w Boskim życiu, przez i w pośrednictwie Kościoła. Swoje głębokie zakorzenienie w eklezjologii communio doskonale widział Sługa Boży ks. Franciszek Blachnicki. Oryginalność jego spojrzenia polega na tym, iż doskonale odczytał myśl eklezjalną Soboru Watykańskiego II. Dążył także do zaimplementowania tejże wizji w autentycznym przekazie wiary w Kościele. Blachnicki widział Kościół, który jest wspólnotową drogą człowieka ku zbawieniu wypełnionym w Jezusie Chrystusie. Na tym tle niezaprzeczalnie można dzisiaj uznać tę myśl za iście prorocką w kontekście nowej ewangelizacji.

14

Teologiczne założenia odnowy i reformy liturgicznej II Soboru Watykańskiego

63%

Dudek A.

Tarnowskie Studia Teologiczne

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2017

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vol. 36

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issue 2

EN

The article deals with the issues of renewal and reform of the liturgy after the Second Vatican Council, to show its necessity and the deepest essence, which are forgotten now with the promotion of a return to the Tridentine liturgy (in extraordinary form). The study has been divided into two parts. The first briefly outlined the historical context, marking the four most important moments: the liturgical movement, the Liturgical Commission of Pius XII, the conciliar Constitution on the holy liturgy Sacrosanctum Concilium and the Council for the implementation of the provisions of the Conciliar Constitution on the liturgy. The second part presents the basic theological assumptions of post-conciliar liturgical renewal. They have been focused around the four most important issues in response to the following questions: 1. What is the liturgy in its innermost being, that is what is celebrated? 2. Who celebrates the liturgy? 3. What is the purpose of the liturgy? and 4. How should the Church celebrate the liturgy?

PL

Artykuł podejmuje problematykę odnowy i reformy liturgii po II soborze watykańskim, aby ukazać jej konieczność i najgłębszą istotę, o które zapomina się w obecnie wraz z promocją powrotu do liturgii trydenckiej (w formie nadzwyczajnej). Został podzielony na dwie części. W pierwszej nakreślono krótko kontekst historyczny, zaznaczając cztery najważniejsze momenty: ruch liturgiczny, działalność Komisji liturgicznej Piusa XII, ogłoszenie Konstytucji soborowej o świętej liturgii Sacrosanctum Concilium oraz powołanie Rady do Wykonania Postanowień Soborowej Konstytucji o liturgii. W drugiej części zostały zaprezentowane podstawowe założenia teologiczne posoborowej odnowy liturgicznej. Zostały one skoncentrowane wokół czterech najważniejszych zagadnień wyrażających się w odpowiedzi na następujące pytania: 1. Czym jest liturgia w swej najgłębszej istocie, czyli co się celebruje? 2. Kto celebruje liturgię? 3. Jaki jest cel liturgii? oraz 4. Jak Kościół ma celebrować liturgię?

15

Zasady relacji Kościół-Państwo według Soboru Watykańskiego II

63%

Steczkowski P.

Biuletyn Stowarzyszenia Absolwentów i Przyjaciół Wydziału Prawa Katolickiego Uniwersytetu Lubelskiego

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2018

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vol. 13

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issue 15 (1)

157-181

EN

The article presents the evolution of the Catholic doctrine regarding the principles that should shape the relations between the Catholic Church and the state. The principle of respecting the pluralism of the worldviews of contemporary societies and the principle of religious freedom are fundamental. From them arise others – the principle of respecting mutual autonomy and independence and cooperation for the good of man and the common good. The existence of different interpretations of these principles may have a negative effect on the harmonious shaping of relations between the Catholic Church and the state.

PL

Artykuł prezentuje ewolucję doktryny katolickiej odnośnie do zasad, jakie powinny kształtować relacje pomiędzy Kościołem a państwem i innymi wspólnotami politycznymi. Zasada poszanowania pluralizmu światopoglądowego współczesnych społeczeństw oraz zasada wolności religijnej są fundamentalne. Z nich wynikają inne – zasada poszanowania wzajemnej autonomii i niezależności oraz współpracy dla dobra człowieka i dobra wspólnego. Istnienie różnych interpretacji tych zasad może mieć negatywny wpływ na harmonijne kształtowanie stosunków pomiędzy Kościołem katolickim a państwem.

16

“Christ as Master of Communication”: The Second Vatican Council and the Media

63%

Garhammer E. J.

|

2014

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vol. 61

|

issue 12: Homiletyka

105-116

EN

The Second Vatican Council was a media event. On the one hand, aroused great interest in the media. On the other, he made a reflection on the role of the media in the transmission of the Gospel. This reflection was a valuable expression in the Conciliar decree Inter Mirifica. Since then, in the Church’s evangelization takes into account both the role of the media in the transmission of information, as well as the mentality of modern man formed largely by the media. With great attention to the world of media approaches Pope Francis. This can be seen as an echo of the Council arrangements for media.

17

Fides quae creditur, czyli relacja wiary i rozumu

51%

Bujak J.

Colloquia Theologica Ottoniana

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2014

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issue 1

7-22

PL

Celem artykułu jest ukazanie rzeczywistości wiary i jej relacji do rozumu we współczesnym nauczaniu Kościoła. Aby osiągnąć zamierzony cel, w pierwszym paragrafie rozróżniono fi des qua i fi des quae, w drugim przybliżono nauczanie Soboru Watykańskiego II na temat wiary, w trzecim punkcie ukazano relację wiary i rozumu w encyklice Jana Pawła II Fides et ratio, czwarty paragraf przeznaczono na rozważania o wierze w encyklice papieża Franciszka Lumen fidei, piąty zaś – o głównym zadaniu teologii, jakim jest poszukiwanie prawdy o człowieku w świetle Objawienia w myśli Benedykta XVI.

EN

The purpose of this article is to show the reality of the faith and its relation to reason in the modern teaching of the Church. To achieve this goal, in the first paragraph we have the distinction between fides qua and fides quae in the second Vatican Council’s teaching on faith, the third section shows the relationship between faith and reason in John Paul II’s encyclical Fides et Ratio, the fourth paragraph speaks of faith in the encyclical of Pope Francis Lumen fidei, and the fifth with the main task of theology, which is the search for the truth about the man in the light of revelation in the thought of Benedict XVI.

18

Geniusz kobiety w nauczaniu Kościoła

51%

Zwoliński A.

Studia Socialia Cracoviensia

|

2016

|

vol. 8

|

issue 2

EN

Among the Council’s documents, the Pastoral Constitution on the Church in the Modern World speaks several times of women. It reminds us about the equality of women and men as individuals, also in marriage. It calls us to overcome social and cultural discrimination and emphasizes the legitimacy to demand legal and factual equality of women with men. It declares that the woman should have the right to choose a state of life, access to equal education and upbringing. It was stressed that trafficking in women is a shameful practice, which offends their dignity. It was also noted that women already work in almost all fields of social life, so it is only right that they are able to participate in the work according to their abilities. John Paul II from the beginning of his pontificate prepared the faithful to get to know that „feminine genius”. An important trend in the teaching of the Pope about the woman is a reflection on love. The genius of the woman is also expressed in the fact that the man gets to knows himself, discovers who he is and who he ought to be, only with the woman. This is done when they become engaged, but also in marriage.

19

Posoborowa instytucjonalna odnowa Kościoła krakowskiego według kardynała Karola Wojtyły

51%

Dyduch J.

Polonia Sacra

|

2013

|

vol. 17

|

issue 2

EN

Cardinal Karol Wojtyła, inspired by the Second Vatican Council, initiated a renewal of Krakow’s Church. The process was multidimensional and involved, among others, a reform of existing archdiocesan structures and a creation of new ones. The renewal was deeply rooted in the theology of the Second Vatican Council, especially in its teaching on the Church, presented by the Council as a community of the People of God, and the Mystical Body of Christ. To achieve accurate reception of the teaching of the Council, card. Wojtyła used the Archdiocesan Synod of Krakow and the Provincial Council.

20

Teolog w świecie konfliktów. In memoriam Edward Schillebeeckx (1914-2009)

51%

Nadbrzeżny A.

Roczniki Teologii Dogmatycznej

|

2010

|

vol. 2

119-129

EN

This paper is dedicated to Edward Schillebeeckx OP (1914-2009). It was written after his death and is an intellectual honour given to the eminent contemporary theologian. The author presents the principals stages of Schillebeeckx’s biography, his contribution to the preparation and proceedings of the Second Vatican Council. It depicts the most important Schillebeeckx’s theological views and their evolution. And it indicates the causes of the conflict between the Flemish Dominican and the Vatican Congregation for the Teaching of Faith. This paper contains also some personal memories of the author’s encounter with Edward Schillebeeckx at the Dominican religious home in Berg en Dal (Holland).

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