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1

MASS MEDIA AS AN EFFECTIVE TOOL FOR EVANGELIZATION AND RELIGIOUS UNITY IN NIGERIA

100%

Useni James A.

Forum Teologiczne

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2018

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vol. 19

235-250

EN

Since religion is of paramount importance to the human person, where there are religious differences, there are also bound to be essential and overriding disagreements. Today, more than ever and with uncommon ease, men and women can participate in a worldwide exchange of ideas and information, having overcome the initial constraints of space and time. Owing to the effectiveness and tremendous benefits in this information age, with the advancement and the increased availability of the mass media at the disposal of the modern world, made it most accessible and most effective means of reaching every man and woman. Therefore, the mass media qualifies in the opinion of many as the chief means of information, education, and guidance in today's world. Experience, however, shows that there is indeed a growing cleavage between theory and practice, between the overrun rhetoric and the reality as far as the Church's use of the media for evangelization is concerned. There is a sense, therefore, in which a constant habit and constant neglect of the means of evangelization is alarming, as many tried to draw the attention of the Church to this neglect of the media with its attendant consequences in the society today. This piece, therefore, intends to express the effectiveness of the mass media for the Churches evangelization mission as well as religious unity and ecumenism in Nigeria.

2

Jednota a poslání: podněty k reflexi o vztahu mezi ekumenismem a misijním působením církve

88%

Svatoň R.

Studia theologica

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2014

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vol. 3

72-86

EN

In the apostolic exhortation Evangelii gaudium, Pope Francis expressed his conviction concerning the profound link between the ecumenical efforts and the mission activity of the Church. This impulse, which remains fully in continuity with the magistery of the Catholic Church and with the initial incentives of the modern ecumenical movement as well, is deserving of special reflection. A missionary imperative brings us into the focus of all kinds of struggles to become closer to the disciples of Christ, which is the high priestly prayer of Jesus (cf. John 17:21). The article pays attention to the inner connection between the missionary and ecumenical dynamic, considering the concept of witness as the essence of the Christian missio. A witness open towards martyrdom is an effective manifestation of God’s self-giving love for the world, which lies at the nature of the Church as a communion of love. The fundamental features and principles of the ecumenical effort as a whole arise from this source.

3

Co koncil přinesl a co zůstalo

75%

Neuner P.

Studia theologica

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2015

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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?

4

Svoboda a právo v perspektivě obratu konstantinovského a za Jana XXIII.

75%

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.

5

Jeden Pán, jedna víra a současné eklesiologické hledání

75%

Černý P.

Studia theologica

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2015

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vol. 3

155-170

EN

This article focuses on what has been attained in ecumenical cooperation and what remains to be done on the occasion of the 50th anniversary of the Faith Constitution Lumen gentium. The article touches on a broader ecclesiastical understanding of the Church in the context of diversity. It makes mention of the ecclesiastical creativity of the Early Church in comparison with the current searching for relevant ecclesiastical forms. This article underlines the positive influence of the mission of the Church on the unity of the Church. The missionary endeavor of the Church is viewed as a meaningful imperative and a motivation on the path towards Unity. The growing contacts between the Evangelical movement and the Roman Catholic Church are recalled as new important ecumenical dialogues. The question of "Volkskirche" is opened up in post-Christian Europe and the process of it slowly changing itself into the confessing Church. The author considers the positive influence of various Church spiritual movements for the question of Church unity. The question is speculated whether the rise of denominations was predominantly negative and whether it created problems for the unity. There have been denominations in different epochs of history fighting against persecution, spreading certain benefits of tolerance and providing the possibility of cooperation across the boundaries of various Churches. This article aims at further ecumenical dialogue and views the Postmodern period as a major challenge for future ecclesiastical development and ecumenism.

6

V duchu pokání a vděčnosti: 500. výročí začátku reformace jako pozvání k prohloubení vzájemného společenství

75%

Svatoň R.

Studia theologica

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2017

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vol. 4

103-125

EN

The present text puts itself into the context of the 500 anniversary of the Reformation in 2017. The author provides an overview of the most important acts and documents connected with the preparation of the event. He initially attempts to sketch out a typology of various kinds of approaches which emerge when speaking of the issue. In connection with the political-cultural and confessional way of interpretation, he strengths the ecumenical dimension. The contribution subsequently provides impulses in order to support an ecumenically responsible and theologically founded approach, which the Christian might acquire in connection with the Year of the Reformation. As the crucial points, the two following perspectives are proposed: trust in God’s Providence and the ability to discern the gifts. The Reformation can contribute to the authentic reform of the Church and the restoration of unity among all Christians.

7

The Ecclesiological Relevance of Reception

75%

Beinert W.

Review of Ecumenical Studies Sibiu

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2016

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vol. 8

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issue 2

187-205

EN

From the perspective of a theory of communication the church is a community of reception [of messages] relevant for salvation (conf. Hebr. 1, 1 sq.; 2, 1; 1 Cor. 15, 1-39). It has to consciously undertake the apostolic message as its addressee in the actuality of its own existence. This primarily takes place through the instances of faith testimonies (Scriptures, Tradition, Magisterium, Theology, and Sense of Faith), among which the sensus fidelium is given particular importance: the experience of all Christians must be incorporated in the shared belief so that it can truly be faith of the church. The consequences that entail can be canvassed through examples from cannon law, the theology for the magisterium and, most of all, from ecumenism.

8

„Společně kráčet již znamená vytvářet jednotu“. Ekumenismus v pojetí papeže Františka

75%

Svatoň R.

Studia theologica

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2019

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issue 4

149-173

EN

The impulses of Pope Francis concerning the unity of Christians are based on his way of thinking, which is shaped by spiritual depth, theological study and life experience. The text examines the sources of Bergoglio’s forma mentis in Jesuit spirituality, in the philo- sophy of Romano Guardini, and in the historical context of Latin America in the second half of the twentieth century. The focus here is on the antinomic understanding of reali- ty as the core of Bergoglio’s intellectual world, which allows him to formulate a pastoral programme of “culture of encounter” that becomes a means of reconciliation in society, in the Church, but also among Christians. Subsequently, the key features of Francis’ understanding of ecumenism are presented on the background of these realities. Continuity with the previous Magisterium teachings as well as new impulses of the contemporary Roman Pontiff are illustrated with the example of the antinomic perception of unity as a manifestation of Catholic universality, on the role of the Holy Spirit in the ecumenical process and on the conversion of the heart, which constitutes the spiritual precondition of any attempt at unity.

9

La unicidad de la Iglesia y la cuestión del subsistit in (LG 8)

75%

Villar J. R.

Studia Elbląskie

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2019

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vol. 20

215-227

EN

The Catholic Church maintains that it is in historical continuity with the one Church of Christ. But it acknowledges a genuine eclesial reality in other churches and communities that are separated from it. This does not multiply the one Church into several churches. From a purely sociological point of view the Catholic Church and the other churches may appear to be a plurality of institutions that are „external” to one another, and from such a perspectivethe Catholic Church would appear simply to be one of the number of churches. However, insofar as all the churches and ecclesial communities are participatory realizations of the single sacramentality of the Church of Christ, which „subsists in” the Catholic Church, there is an immanence between the separated churches and communities and the Catholic Church.

ES

La Iglesia Católica sostiene su continuidad histórica con la única Iglesia de Cristo. Pero reconoce verdadera realidad eclesial en las demás Iglesias y Comunidades separadas de ella. Este hecho no multiplica la única Iglesia en varias Iglesias. Bajo el aspecto sociológico, la Iglesia Católica y las demás Iglesias son una pluralidad de instituciones que se encuentran unas „fuera” de otras; y bajo ese aspecto la Iglesia Católica es una más entre otras, hace número con ellas. Pero en cuanto todas las Iglesias y Comunidades eclesiales son realizaciones participadas de la única sacramentalidad de la Iglesia de Cristo que „subsiste en” la Iglesia Católica, hay una inmanencia interior entre todas ellas y la Católica.

10

The ecumenical dimension of „Vatican II”

75%

Villar J. R.

Studia Elbląskie

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2018

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vol. 19

317-326

PL

Sobór Watykański II określił teologiczny status podzielonych chrześcijan oraz ich Kościołów i wspólnot. Jednakże ekumeniczne znaczenie Soboru przenika całe zadanie odnowy rozpoczęte przez Sobór Watykański II, jako podstawę jedności. Soborowa odnowa była inspirowana „zasadą katolickości” lub zdolnością do zintegrowania wszystkiego, co autentycznie chrześcijańskie, z doktryną i życiem Kościoła katolickiego. Zasada katolickości miała szczególne zastosowanie w obszarach doktrynalnych i teologicznych. Niniejsze opracowanie, opierając się na wypowiedziach soborowych, ukazuje w trzech częściach te wszystkie wymiary ekumenizmu Vaticanum II, podkreślając ów podstawowy wymiar nauczania soborowego.

EN

The council defined the theological condition of separated Christians and of their churches and communities. However, the ecumenical significance of the Council pervades the whole task of renewal begun by Vatican II, as the basis for unity. The conciliar renewal was inspired by the “principle of catholicity” or capacity to integrate all that is authentically Christian into the doctrine and life of the Catholic Church. The principle of catholicity had particular application in the doctrinal and theological areas.

11

La nozione di Patriarca nel Diritto Canonico Orientale e la teoria della Pentarchia

75%

Gergis A.

Studia Ełckie

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2021

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vol. 23

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issue 2

261-273

EN

The figure of the Patriarch has always had a great importance in the life of the Church over the centuries. Furthermore, the patriarchal institution has its roots in the experience lived by the Church since the time of the Apostles, indeed, even before the Ecumenical Councils which recognized it and sanctioned it. The Patriarch, according to the discipline of Eastern Canon Law, is a bishop who presides over a “sui iuris” church of patriarchal rank, who has authority over the bishops, metropolitans and all Christian faithful of the Church he governs, according to the approved law by the Supreme Authority of the Church. He presides over his Church as “pater et caput” and this expression indicates the collegial nature of the patriarchal government in some Eastern Churches, where all the ecclesiastical and civil powers in a country with a Christian minority are concentrated in the person of the Patriarch. The root of the Pentarchy dates back to the first millennium. It refers to the collegiality of the five Patri-archs, precisely, the bishops of Rome, Constantinople, Alexandria, Antioch and Jerusalem in the government of the universal Church. In 2006 Pope Benedict XVI renounced the title of “Patriarch of the West” and this was the cause of a controversial debate on the theory of the “Pentarchy” between Catholics and Orthodox. A strong debate, very similar to that, was the debate concerning the patriarchal institution in relation to the Primacy of the Roman Apostolic See. Unfortunately, this debate has sometimes caused deep wounds such as the schisms between East and West. Today, however, this institution, rediscovered with new light of Vatican II, could contribute to the ecumenical journey towards the perfect union of all Christians.

12

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.

13

Wyzwania ponowoczesnego świata w perspektywie ekumenicznej

63%

Kopiec P.

Nurt SVD

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2018

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issue 2

167-182

PL

Ekumeniczna perspektywa wyzwań ponowoczesnego świata akcentuje jedną z podstawowych antropologicznych prawd chrześcijaństwa: człowiek jest osobą w relacji z drugą osobą i w odniesieniu do Trójcy Świętej. Zdaniem ekumenistów to antropologiczne założenie jest konieczne, aby odpowiedzieć na wyzwania stawiane przez nieograniczony konsumpcjonizm, egoistyczny indywidualizm, relatywizm i społeczne wykluczenie jednostek i całych narodów. Prawda ta może być wyrażona różnymi środkami i wzorami kultury wywodzącymi się z różnych systemów kulturowych. Przykładem jest tu afrykańska koncepcja Ubuntu. Artykuł naświetla ekumeniczne interpretacje tendencji ponowoczesnego, zglobalizowanego świata, w szczególności diagnozy sformułowane w łonie Światowej Rady Kościołów. Ekumenizm, jako ruch obejmujący cały świat, prowadzi do spotkania różnych kultur w perspektywie Ewangelii, pokazując, jak chrześcijaństwo może zmieniać relacje społeczne współczesnego świata.

EN

Ecumenical perspective of challenges of the postmodern world stresses the anthropological key truth of Christianity: human being may be a person only in relation with another one and with regard to the Trinitarian community. In the opinion of theologians involved in the ecumenical movement, it seems to be impossible to face uncontainable consumptionism, egoistic individualism, relativism and social exclusion of both individuals and entire nations without recognition and reception of this anthropological assumption. Furthermore, this key truth may be expressed through various means and cultural patterns provided by the various systems of culture. An example is the African concept of Ubuntu. The article highlights ecumenical interpretations of trends of the globalized postmodern world, in particular the ones which have been moulded by the World Council of Churches. Yet, ecumenism as a movement encompassing the whole world leads to the encounter of various cultures in the perspective of the Gospel. Ecumenical dialogues provide an opportunity to show how Christianity may transform the corrupted social relations of the contemporary world.

14

Komunikacja międzykonfesyjna w świetle Mowy duchownej… (1645) Piotra Mohyły

63%

Melnyk M.

Seminare. Poszukiwania naukowe

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2019

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vol. 40

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issue 3

21-34

EN

The concept of confessional communication contained in Mohyła’s “Speech...” was built on the Neoplatonic – gradualist concept of the world. It is possible that this resulted in a vision of Christianity’s unity. Although admittedly broken up into individual and, at the same time, antagonized and seemingly unconnected Churches, Christianity, in fact, forms an ontological unity consistent with the transcendent, gradualist order sustained by God. Marriage appeared to Mohyle as an opportunity to reconcile the differences of confession and as a special manifestation of the ontological harmony between God and people. “Speech...” provides evidence that the disintegration of religious unity in the Ruthenian lands of the Republic was accompanied by attempts at their integration. It was a process defining the evangelical-Orthodox communication of cultures.

PL

Koncepcja komunikacji konfesyjnej zawarta w Mowie duchownej… Mohyły była zbudowana na neoplatońskiej – gradualistycznej koncepcji świata. Możliwe, że wynikała z tego wizja jedności chrześcijaństwa. Jest ono w prawdzie rozbite na poszczególne i przy tym zantagonizowane i pozornie niczym niepowiązane Kościoły, lecz w rzeczywistości tworzą one ontologiczną jedność zgodną z transcendentnym, gradualistycznym ładem podtrzymywanym przez Boga. Małżeństwo jawił się Mohyle jako możliwość pojednania różnic konfesyjnych oraz jako szczególny przejaw ontologicznej harmonii między Bogiem i ludźmi. Mowa… jest dowodem na to, że dezintegracji jedności religijnej na ziemiach ruskich Rzeczypospolitej towarzyszyły próby jej scalenia. Był to proces określający ewangelicko-prawosławną komunikację kulturową.

15

Unintentional Receptive Ecumenism: From Ecclesial Margins to Ecumenical Exemplar – A New Zealand Case Study

63%

Pratt D.

Review of Ecumenical Studies Sibiu

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2016

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vol. 8

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issue 2

219-237

EN

The Community Church of St John the Evangelist, situated on a relatively remote island off the east coast of New Zealand, is a unique ecumenical venture supported by the Anglican, Catholic, Methodist and Presbyterian Churches. This paper describes and situates this venture and discusses its development and modus vivendi in light of the paradigm of receptive ecumenism. This paradigm did not feature in the thinking of those who established this ecumenical community church; nevertheless it is argued that the paradigm aptly applies, so yielding the phenomenon of an unintentional receptive ecumenism at work.

16

Pastorale Bekehrung als Herausforderung und Chance für die Ökumene im 21. Jahrhundert

63%

Koch K.

Studia Oecumenica

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2016

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vol. 16

5-26

EN

The divisions among Christians are „a scandal to the world” and detrimental to the preaching of the Gospel, because of the impression „as if Christ himself were divided”. Hence the lack of unity is the biggest obstacle to mission in the world. In this perspective, the pastoral conversion is presented as an opportunity for ecumenism. It is all about repentance toward re-seek unity and toward the common goal of ecumenism, that is visible unity of the Church as the Body of Christ. Another aspect of the conversion relates to the great tradition of Christianity. An important issue here is the question of the attitude of the Reformation to the whole tradition of the Church. Surely a monopoly on reform of the Church can not be attributed only to the Reformation. Great reformers of the Church were also St. Dominic and St. Francis. Because in the original way the conversion is accomplished in baptism, Christian ecumenism should be at its core, a „baptismal ecumenism”. Finally, the ecumenical movement can rely on joining the prayer of Jesus „that they may all be one” (Jn 17,21).

PL

Podziały między chrześcijanami są „zgorszeniem dla świata” oraz przynoszą szkodę przepowiadaniu Ewangelii, gdyż sprawiają wrażenie, „jak gdyby sam Chrystus był podzielony”. Stąd brak jedności stanowi największą przeszkodę dla misji światowych. W takiej perspektywie pastoralne nawrócenie przedstawia się jako szansa dla ekumenizmu. Chodzi przede wszystkim o nawrócenie w kierunku ponownego poszukiwania jedności oraz ku wspólnemu celowi ekumenizmu, jakim jest widzialna jedność Kościoła jako Ciała Chrystusa. Kolejny aspekt nawrócenia dotyczy wielkiej tradycji chrześcijaństwa. Ważnym zagadnieniem jest tutaj kwestia stosunku Reformacji do całej tradycji Kościoła. Z pewnością Reformacji nie można przypisywać monopolu na reformę Kościoła. Wielkimi odnowicielami Kościoła byli także św. Dominik i św. Franciszek. Ponieważ nawrócenie w pierwotny sposób dokonuje się we chrzcie, ekumenizm chrześcijański winien być w swoim rdzeniu „ekumenizmem chrzcielnym”. Ostatecznie ruch ekumeniczny może polegać jedynie na włączeniu się w modlitwę Jezusa, „aby wszyscy stanowili jedno” (J 17,21).

17

Pozůstatek Izraele jako třetí zahrnutý (tertium datur) na cestě k jednotě

51%

Grammatica A.

Studia theologica

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2015

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vol. 3

171-186

EN

This article focuses on the path of ecumenism beginning with the roots of the first division between Israel and the Church, the mother of all other subsequent divisions throughout history. The author’s central position is that returning to unity implies undergoing the process of reconciliation between Israel and the Church. This means definitively leaving behind the theology of supersessionism in the wake of the achievements made from the Second Vatican Council onwards. This paper argues that the ecclesiological bridge between Israel and the Church is provided by Messianic Jews who have reappeared after 2,000 years of absence. They should be considered the remnant of Israel, a tertium datur (or third way), of which the Letter to the Romans speaks.

18

Eklezjologia dokumentu Światowej Rady Kościołów Ku wspólnej wizji Kościoła. Część druga: Geneza i podstawowe tezy dokumentu

51%

Sadowski S.

Nurt SVD

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2018

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issue 2

183-198

PL

Artykuł zarysowuje proces dialogu, który doprowadził do przyjęcia dokumentu Ku wspólnej wizji Kościoła, a następnie syntetycznie omawia jego strukturę. W głównej części następuje analiza zapisów dokumentu, dotyczących podstawowych założeń eklezjologicznych. Odnosi się je do nauki czterech wyznań i szuka odpowiedzi na pytanie o stopień zbieżności stanowisk, jaki uzyskano w dokumencie. Omawiany tekst nie stanowi deklaracji w pełni wspólnej wizji Kościoła, lecz jawi się jako owoc refleksji nad Kościołem, ujętym jako Boży dar oraz komunia z Bogiem i drugim człowiekiem. Tym samym stanowi wezwanie dla chrześcijan do pogłębiania rozumienia Kościoła i odkrywania w nim działania Boga.

EN

The article outlines the process of dialogue that led to the adoption of the document Towards a common vision of the Church and then synthetically discusses its structure. The main part is the analysis of the document’s records regarding the basic ecclesiological assumptions. They refer to the study of four denominations and seek answers to the question about the degree of convergence of positions captured in the document. The text in question does not constitute a declaration of a fully shared vision of the Church, but it appears as a fruit of reflection on the Church, understood as God’s gift as well as communion with God and another human being. Thus, it is a call for Christians to deepen the understanding of the Church and to discover in her the action of God.

19

Document „From Conflict to Communion”. Some Historical Approaches

51%

Perzyński A. P.

Gdański Rocznik Ewangelicki

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2017

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vol. 11

128-136

PL

Artykuł omawia historyczne aspekty powstania luterańsko-katolickiego dokumentu z roku 2013: Od konfliktu do komunii. Autor wskazuje wpierw na elementy wzajemnego odkrywania jedności przez luteran i rzymskich katolików, które po raz pierwszy miały miejsce w latach 50. XX wieku. Następnie ukazany zostaje kontekst historyczny modlitwy ekumenicznej, która miała miejsce w luterańskiej katedrze w Lund 31. października 2016. Brali w niej udział papież Franciszek oraz prezydent Światowej Federacji Luterańskiej bp Younan. Ważnym wydarzeniem na tej drodze była 3. Światowa Konferencja Komisji Faith and Order, która obradowała w Lund. Teologowie różnych tradycji, w tym Georges Florovsky, Albert C. Outler, Edmund Schlink, Michael Ramsey, and D. T. Niles stworzyli tam dokument zatytułowany “Word to the Churches”, znany jako Pryncypia z Lund. Następnie zostaje w artykule przywołana postać kardynała Johannesa Willebrandsa, drugiego przewodniczącego Papieskiej Rady do spraw Popie-rania Jedności Chrześcijan. Kamieniem milowym we wzajemnych relacjach luterańsko-katolickich jest jednak Wspólna Deklaracja w sprawie nauki o usprawiedliwieniu, przyjęta w Augsburgu w roku 1999. Dokument Od konfliktu do komuniiz roku 2013 jest podsumowaniem wspólnej ekumenicznej drogi luteran i rzymskich katolików. Obydwa dokumenty podkreślają zadanie, jakim jest składanie wspólnego świadectwa o Jezusie Chrystusie jako Zbawicielu świata.

EN

In the year 2013 the International Lutheran-Roman Catholic Com-mission on Unity has produced its report, titled “From Conflict to Communion: Lutheran-Catholic Common Commemoration of the Refor-mation in 2017”. This is the first centenary commemoration of the Reformation marked by a real desire of the Catholics and Protestants as well to come together for its observance. The article describes the way to this very important common testimony.A very important sign of the Catholics’ recognition of Luther’s faith was the word of the second President of the Pontifical Council for Promoting Christian Unity, Cardinal Johannes Willebrands, in his keynote address at the 5th Assembly of the Lutheran World Federation at Evian-les-Bains. The culmination of the relationship was that Catholics and Lutherans gathered in Lund on 31th October 2016 to mark commemoration of the Reformation. The milestone on the way to this celebration was the Joint Declaration on the Doctrine of Justification signed in Augsburg 1999. The document From Conflict to Communion concludes the common way of Lutherans and Catholics in the last 50 years.

20

Eklezjotwórcza rola chrztu i Eucharystii w perspektywie teologii katolickiej i ewangelickiej

51%

Napiórkowski OSPPE A. A.

Studia Oecumenica

|

2017

|

vol. 17

249-268

EN

An ecclesiastical role of the two Sacraments, namely Baptism and Eucharist, has been presented with an ecumenical sensitivity in the perspective of Catholic and Protestant theology. The presentation of the Church and the Sacraments in the Medieval Catholic theology is the starting point of these considerations. Then we have sketched the discrepancies between the Roman theology in force at that time, and the postulates of the reformers in the XV and XVI century’s tendencies for the renewal of the whole Church. The next part of the article focuses on the perspective of the Church and its connections with Baptism and the Eucharist in the original Lutheran doctrine. Further analysis is a presentation of the modern approaches of these connections in both Catholic and Protestant perspectives. The synthesis for this study is the common Baptismal and Eucharistic elements, which make up the ecclesiastical reality, despite of Sacramental differences in their understanding. Baptism and Eucharist make ecclesial unity. Thanks to this theoretical and theological reflection there is a clearer view of pastoral and practical possibilities of brining those two traditions of the divided Christianity of the West (Roman/Lutheran) closer.

PL

Z ekumeniczną wrażliwością ukazana jest eklezjotwórcza rola dwóch sakramentów, a mianowicie chrztu i Eucharystii w perspektywie tradycji katolickiej i protestanckiej. Punktem wyjścia jest prezentacja Kościoła i sakramentów w średniowiecznej teologii katolickiej. Następnie mamy naszkicowane rozbieżności między obowiązującą wówczas teologią rzymską a postulatami reformatorów w XV- i XVI-wiecznych nurtach odnowy całego Kościoła. Kolejna część artykułu zatrzymała się na ujęciu Kościoła i jego powiązań z chrztem i Eucharystią w pierwotnej doktrynie luterskiej. Dalsze analizy stanowi prezentacja już współczesnych ujęć omawianych związków tak u katolików, jak i protestantów. Synteza to wspólne elementy chrzcielne i eucharystyczne, jakie budują eklezjalną rzeczywistość, mimo sakramentalnej odmienności w ich rozumieniu. Chrzest i Eucharystia sprawiają bowiem kościelną jedność. Dzięki tej teoretyczno-teologicznej refleksji rysują się wyraźniej pastoralne i praktyczne możliwości zbliżenia dwóch tradycji (rzymskiej i luterańskiej) podzielonego chrześcijaństwa Zachodu.

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