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Spór o nieomylność papieża - od Haec sancta do Pastor aeternus

100%
Ferdek B.
Poznańskie Studia Teologiczne
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2015
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issue 29
183-196
EN
The decree Haec Sancta approved by the Council of Constance at its 5th Session (6th April 1415) helped the Council fathers to put an end to the scandalous schism which since 1378 had divided the Latin Church between rival lines of claimants to the papal office. The Council of Constance declared for the superiority of the Council over the Pope. In Gallicanism the theory      of the superiority of a General Council lived on for hundreds of years. The great body of the bishops of the nineteenth century had little sympathy with Gallican principles, which disappeared entirely after the definition of Papal Infallibility at the First Vatican Council in 1870. There are several requirements for a dogmatic, papal infallible pronouncement: (1) The pronouncement must be made by the lawful successor to Peter. (2) The subject matter must be in the area of faith and morals. (3) The pope must be speaking ex cathedra, that is from the very seat and office of Peter. In this way he must be specifically intending to proclaim a doctrine, binding the entire Church to its assent. If one or more of these elements is missing, there is no infallible  pronouncement.
2
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Církevní nauka o víře a mravech a 2. vatikánský koncil

89%
Ovečka L.
Acta Universitatis Carolinae Theologica
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2015
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vol. 5
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issue 2
289-302
EN
According to the declaration of the First Vatican Council, the ex cathedra teaching of the pope and of the Church’s magisterium on the matters of faith and morals is infallible. The difference between the matters of faith and morals has not been explained, but in the matters of morals no infallible document has ever been issued laying claim of being infallible and unchangeable. On the contrary, the moral teaching of the Church is developing. The Second Vatican Council returned to the matter by introducing the concept of authentic teaching, which is an official teaching of the Church but without the demand of being unchangeable. All declarations about morality and all moral norms fall into this category. They are bound with the historical, cultural and social situation to the extent that it cannot be main- tained that they will be valid forever and under all circumstances in the same way as now if this situation changes.
3
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Zagadnienie naturalnego poznania Boga według Rz 1,18-33

89%
Romaniuk K.
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1977
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vol. 24
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issue 1
59-68
PL
On rappèlle dans cet étude certaines polémiques précedant la promulgation du decret du Vatic. I sur la possibilité de la connaissance naturelle de Dieu. La negation de cette possibilité ne peut être justifiée ni par la théologie de saint Paul ni par les opinions des Pères de l’Eglise. La difticulté signalée par certains participants du Concil - ainsi que par quelques éxégetes provient de ce qu’on ne se rend compt, parfois, du caractère spécifique de la notion de la connaissance de Dieu en Rm 1, 18-33.
4

Die liturgische Bewegung zwischen dem Ersten und dem Zweiten Vatikanischen Konzil

71%
Heinz A.
Roczniki Teologiczne
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2015
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vol. 62
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issue 8: Liturgika
5-18
EN
Three great movements marked the life of the Catholic Church in the first half of the 20th century: the Biblical movement, the ecumenical movement, and the liturgical movement. The period between the First Vatican Council (1869/1870) and the Second Vatican Council (1962-1965) was the most eventful period in the liturgical whole, now almost 2000 years, of Church history. The liturgical movement did not include the whole Catholic Church before the last Council. The liturgical movement had their pioneers and followers, especially in Central and Western Europe, increasingly there were sympathizers in North and South America and in mission lands. The path from the liturgical movement to liturgical renewal through the Second Vatican Council is not rectilinear. There were impatient pressing forward and gently waiting, there was reform thrusts and resistances; there were detours and wrong turns. While the liturgical movement is judged today almost unanimously as a success story, but there are also voices from traditionalist circles who mourn this movement as loss history and blame her for the decline of Church life in much of the Western world. But the root from which the liturgical reform of the Council has grown was healthy and blessed.
PL
Trzy wielkie ruchy znaczą życia Kościoła katolickiego w pierwszej połowie XX wieku: ruch biblijny, ruch ekumeniczny i ruch liturgiczny. Okres między Soborem Watykańskim I (1869- 1870) i Soborem Watykańskim II (1962-1965) to najbardziej urozmaicony okres w całej liturgicznej, dziś już prawie dwutysiącletniej, historii Kościoła. Ruch liturgiczny przed ostatnim Soborem nie objął całego Kościoła katolickiego. Swoich pionierów i zwolenników ruch ten miał zwłaszcza w Europie Środkowej i Zachodniej, acz w coraz większym stopniu zyskiwał sympatyków w Ameryce Północnej i Południowej oraz w krajach misyjnych. Droga od ruchu liturgicznego do odnowy liturgicznej Soboru Watykańskiego II nie jest prosta. Choć dziś ruch liturgiczny jest niemal jednogłośnie oceniany jako sukces, wszelako z kręgów tradycjonalistycznych słyszy się też głosy uznające go za historię strat i winiące za upadek życia kościelnego w wielu częściach zachodniego świata. Korzeń jednak, z którego wyrosła reforma liturgiczna Soboru, był zdrowy i błogosławiony.
DE
Drei große Bewegungen haben das Leben der katholischen Kirche in der ersten Hälfte des 20. Jahrhunderts geprägt: die Biblische Bewegung, die Ökumenische Bewegung und die Liturgische Bewegung. Die Zeit zwischen dem Ersten Vatikanischen Konzil (1869/1870) und dem Zweiten Vatikanischen Konzil (1962-1965) war die liturgisch wohl bewegteste Epoche in der ganzen, nunmehr fast 2000-jährigen Kirchengeschichte. Die Liturgische Bewegung war vor dem letzten Konzil keine Sache der gesamten katholischen Weltkirche. Sie hatte ihre Pioniere und Anhänger vor allem in Mittel- und Westeuropa; zunehmend gab es Sympathisanten in Teilen Nord- und Südamerikas und in den Missionsländern. Der Weg von der Liturgischen Bewegung zur liturgischen Erneuerung durch das Zweite Vatikanische Konzil ist auch nicht geradlinig verlaufen. Es gab ungeduldiges Vorwärtsdrängen und vorsichtiges Abwarten, es gab Reformvorstöße und Widerstände; es gab Umwege und Irrwege. Zwar wird die Liturgische Bewegung heute fast einhellig als Erfolgsgeschichte beurteilt. Doch es gibt auch Stimmen aus traditionalistischen Kreisen, die diese Bewegung als Verlustgeschichte beklagen und ihr die Schuld geben für den Rückgang des kirchlichen Lebens in weiten Teilen der westlichen Welt. Doch der Wurzelboden, aus dem die Liturgiereform des Konzil erwachsen ist, war gesund und gesegnet.
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