Search results - CEJSH

1

Kaznodziejstwo posoborowe: przed czy po odnowie?

100%

Draguła A.

Colloquia Theologica Ottoniana

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2013

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issue 1

57-72

EN

The Constitution on the Sacred Liturgy of Vatican II restored the homily proper role in the liturgy of the Mass, making it an integral part of it. It was the realization of this demand to recover theology and preaching. Homily is beyond its explanatory and informative role, which was dominant in predicting before the Council. The preachers’ statements show the dissemination of the homily of the Church in Poland was not raised easily, and preachers preach willingly returned to a theme, focused on the truths of faith and morals. Opinion of the contemporary listeners confi rm the preachers’ diagnosis. For the diagnosis

2

Synod biskupów wyrazem kolegialnej troski o Kościół

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Borucki J.

Studia Włocławskie

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2022

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vol. 24

429-453

EN

The reflection of the Second Vatican Council on the episcopate and the principle of collegiality connected with it became an important theological foundation for the establishment of the institution of the Synod of Bishops, as well as for the definition of the role and importance of this institution in the post-conciliar Church. The institution of the Synod of Bishop was established by Pope Paul VI, motu proprio Apostolica sollicitudo on September 15, 1965. On the one hand, it is a document establishing the institution, and at the same time it contains normative and doctrinal elements on the subject of the Synod of Bishops. From the very beginning of its existence, the Synod of Bishops was perceived as the place of meeting and dialogue between the Roman Pontiff and the episcopate. When analyzing the legal basis regulating the tasks and structure of the institutions of the Synods of Bishops, the following document should be mentioned; motu proprio Apostolica sollicitudo, witch created the institution; the canons of the 1983 Code of Canon Law on the Synod of Bishops; regulations regarding the functioning of the institution; the regulations of 1966 approved by Paul VI together with the amendments of 1969 and 1971, regulations approved by Pope Benedict XVI of 2006, and the regulations currently in force approved by Pope Francis of 2018. Meeting of the Synod of Bishops may be of a different character. The Apostolic Constitution Episcopalis communio of Pope Francis of 2018 distinguishes three types of assembly of the Synod of Bishops: Ordinary General Assembly when matters concerning the common Church are being considered; The Extraordinary General Assembly, if the matters to be dealt with concern the goad of the universal Church and require urgent consideration; Special Assemblies where the agenda is primarily one or more specific geographic areas. If, however, the Roman Pontiff deems it appropriate, especially for ecumenical reasons, he may convene a synodal assembly according to another procedure which he deems. From 1967 to 2022, thirty Bishops’ Synods were convened, including sixteen ordinary general assemblies, three extraordinary assemblies, ten special assemblies and one dedicated to the pastoral situation in the Netherlands.

PL

Refleksja Soboru Watykańskiego II nad episkopatem oraz integralnie z nią związaną zasadą kolegialności stała się ważnym fundamentem teologicznym dla powstania instytucji Synodu Biskupów, a także dla określenia roli i znaczenia tejże instytucji w Kościele posoborowym. Instytucja Synodu Biskupów została powołana przez papieża Pawła VI motu proprio Apostolica sollicitudo z 15 września 1965 r. Jest to z jednej strony dokument erygujący instytucję, a jednocześnie zawiera on elementy normatywne oraz doktrynalne na temat Synodu Biskupów. Synod Biskupów od samego początku swojego istnienia był postrzegany jako miejsce spotkania oraz dialogu Biskupa Rzymskiego i episkopatu. Analizując podstawy prawne regulujące zadania oraz strukturę instytucji Synodu Biskupów należy wymienić następujące dokumenty: motu proprio Apostolica sollicitudo, które stworzyło instytucję; kanony Kodeksu prawa kanonicznego z 1983 r. na temat Synodu Biskupów; regulaminy dotyczące funkcjonowania instytucji: zatwierdzony przez Pawła VI regulamin z 1966 r. wraz z nowelizacjami z 1969 i 1971 r., regulamin zatwierdzony przez papieża Benedykta XVI z 2006 r., oraz aktualnie obowiązujący regulamin zatwierdzony przez papieża Franciszka z 2018 r. Zebrania Synodu Biskupów mogą mieć różny charakter. Konstytucja apostolska Episcopalis communio papieża Franciszka z 2018 r. wyróżnia trzy rodzaje zgromadzeń Synodu Biskupów: Zwyczajne Zebranie Ogólne, jeżeli rozpatrywane są sprawy dotyczące dobra Kościoła powszechnego; Nadzwyczajne Zgromadzenie Ogólne, jeśli kwestie, które mają być ujęte, dotyczą dobra Kościoła powszechnego i wymagają pilnego rozpatrzenia; Zgromadzenie Specjalne, jeśli przedmiotem obrad są kwestie dotyczące głównie jednego lub więcej określonych obszarów geograficznych. Jeżeli jednak Biskup Rzymski uzna to za stosowne, szczególnie ze względów ekumenicznych, może zwołać zgromadzenie synodalne według innego, uznanego przez siebie trybu. W latach 1967–2022 było zwołanych trzydzieści Synodów Biskupów, w tym szesnaście zwyczajnych zgromadzeń ogólnych, trzy zgromadzenia nadzwyczajne, dziesięć zgromadzeń specjalnych oraz jeden poświęcony sytuacji duszpasterskiej w Holandii.

3

Od církve bojující k putujícímu Božímu lidu: jiná dějinnost konstituce Lumen Gentium

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Petráček T.

Studia theologica

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2015

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vol. 3

105-118

EN

The article deals with changes in the perception of history and historicity in the Catholic Church of the 19th and 20th centuries. In the first part the author provides an analysis of the reasons why the Catholic Church of this period showed such an ambivalent attitude towards concepts such as development, adaptation, evolution, revolution or historicity itself. It demonstrates how historicity was perceived by the elite of the Catholic Church as a thread and the consequences of such an attitude. In the second part the article presents a/the key contribution of the Second Vatican Council in this aspect and focuses on the acceptance of the genuine historicity of human and social existence. In the third and last part it also highlights the necessity for a deeper perception of the authentic historicity of the Church, its institutions, rules, attitudes and mentalities itself as a necessary condition for the renewal of the Christianity in the present.

4

The Face of Christian Hope in the Renewed Funeral Rites

100%

Trojnar W.

Teologia w Polsce

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2020

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vol. 14

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issue 1

185-195

EN

The Second Vatican Council brought a new look at the ultimate reality of man. It has definitely contributed to the deepening of the understanding of the Christian faith and allowed to adapt its message to the needs of modern times. It was from its inspiration that, a few years after the promulgation of the Constitution Sacrosanctum concilium, the Ordo Exsequiarum was reformed, which made it possible to introduce the changes postulated by the Council’s fathers into the funeral liturgy. In accordance with their provisions, the funeral rites were to express more clearly the paschal character of the Christian’s death. Thus, the liturgy of the funeral became a special place for proclaiming Christian hope. It therefore seems necessary, on the basis of the texts of the renewed funeral rites, to notice its paschal character.

5

„Verschiedene Wege des Katholischseins“. Das Zweite Vatikanische Konzil (1962–65) in den autobiografischen Aufzeichnungen von Hans Küng, Joseph Ratzinger und Elisabeth Gössmann

100%

Chylewska-Tölle A.

Germanica Wratislaviensia

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2014

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vol. 139

347 - 362

EN

The occasion for celebrating from October 2012 to November 2013 the Year of Faith in the Catholic Church was the 50th anniversary of the beginning of the Second Vatican Council. The latter’s objective was to critically examine and modernise the Catholic doctrine. The aim of this article is to look at the picture of the Second Vatican Council as deriving from the personal chronicles of the German- speaking theologians Hans Küng, Joseph Ratzinger (2005–2013 Pope Benedict XVI) and Elisabeth Gössmann. This includes an analysis on different forms of religiousness and how they are de fined in relation to institutionalised religion, and of the role of individual godliness as a life-stabilising constant.

6

Catholic Church and the Italian public television. An enduring relation with an interlude: the Council

100%

Ruozzi F.

Studia Europaea Gnesnensia

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2015

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issue 11

179-199

PL

The article presents the entanglement of the Catholic Church and the media by focusing on the case of the Second Vatican Council and the television broadcast of its events. The mass media attention of the council stimulated, according to the author, a double level: the media conveyed more information about the church event than it had ever done before, but at the same time, the mass media influenced the discussion of the council fathers. The article also analyzes, through the lens of the Council, the recent relationship between the Catholic Church and the Italian television.

EN

The article presents the entanglement of the Catholic Church and the media by focusing on the case of the Second Vatican Council and the television broadcast of its events. The mass media attention of the council stimulated, according to the author, a double level: the media conveyed more information about the church event than it had ever done before, but at the same time, the mass media influenced the discussion of the council fathers. The article also analyzes, through the lens of the Council, the recent relationship between the Catholic Church and the Italian television.

7

Účast Bernharda Häringa na II. vatikánském koncilu a jeho přínos v procesu tvorby koncilních dokumentů

100%

Czudek J.

Studia theologica

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2014

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vol. 3

173-191

EN

The article seeks to describe the role and impact of B. Häring on Vatican II. The beginning focuses on the phase before the Council, when Häring published his first systematic work Das Gesetz Christi (The Law of Christ), in which he offered an overview of moral theology. In his work he attempted to renew this discipline by detaching it from Canon Law and directing it towards other disciplines, such as Spiritual Theology, Sacramental Theology and Pastoral Theology. Some examples of his different approach to moral theology include the areas of theological anthropology – particularly regarding questions of conscience. The article goes on to describe the time of the Council consultations, during which Häring worked as a secretary in the preparation of important documents such as Lumen gentium, Gaudium et spes, Optatam totius, etc. The author of this article uses Acta of Vatican II, Häring’s autobiographical works, and materials which are still unpublished for sources – including Häring’s notes, which were still in the monastery where he died. Häring’s voice was not silent after the Council. He continued with public discussion about moral problems – even exploring further the idea that there are no questions solved once and for all. (After the Pope published his encyclical Humanae vitae, for example, Häring used his moral theological reasoning to express his dissent.) The entire article summarizes Häring’s concept of renewed moral theology and underscores his personal legacy, a legacy which forces us even at present to discover, discuss and change our way of life by asking challenging questions.

8

The Imprecatory Psalms in the Liturgy of the Hours after the Second Vatican Council: Reform, Reception and the Current State of the Debate

89%

Węgrzyniak W.

Verbum Vitae

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2022

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vol. 40

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issue 4

1075-1096

EN

Since 1970, the Catholic Church has not used the so-called imprecatory Psalms and verses in the Liturgy of the Hours (in total, 122 verses have been removed). This article aims to analyze the presence of controversial fragments of the Psalms in the liturgy. It consists of four parts. First, it presents the history of the process that began during the Second Vatican Council and led to the decision to remove such fragments from the liturgy. What follows, is an overview of the reception and opinions on the imprecatory Psalms over the past fifty years. The next part of this study collects arguments in favor of removing the questionable texts from the liturgy as well as an argument in favor of keeping them in it. The article concludes with an appendix of all the texts from the Book of Psalms that have been removed from the Liturgy of the Hours. The author is personally in favor of leaving the unwanted verses in the liturgy.

9

Rola francuskich teologów w intelektualnej formacji Karola Wojtyły

88%

Dobrzyński A.

Teologia w Polsce

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2021

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vol. 15

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issue 1

35-57

PL

Artykuł ukazuje wpływ katolicyzmu francuskiego na formację intelektualną i pastoralną Karola Wojtyły oraz na jego rozumienie roli Kościoła w świecie i znaczenia Soboru Watykańskiego II. Wojtyła na studiach w Rzymie „wszedł” w wir prowadzonej w Kościele intelektualnej polemiki. Toczyła się ona głównie między francuskimi teologami. Wiodącą rolę odgrywał o. Réginald Garrigou-Lagrange, moderator pracy doktorskiej studenta z Krakowa. Dla Wojtyły była istotna kwestia przeciwstawienia się dechrystianizacji. Napięcia między konserwatyzmem i progresizmem towarzyszyły polemikom w latach powojennych, jak i w czasie trwania oraz po Vaticanum II. Wojtyłę interesowała merytoryczna odpowiedź na kwestię zbawienia człowieka w dzisiejszym świecie. Umiejętnie korzystając z refleksji polemizujących stron, formułował własną syntezę teologiczno-pastoralną, wierną katolickiej tradycji, a przy tym podejmującą wyzwania nowych czasów.

EN

The article The Role of French Theologians in Karol Wojtyla’s Intellectual Formation shows the influence of French Catholicism in the intellectual and pastoral formation of Karol Wojtyła and in his understanding of the Church’s mission in the contemporary world and of the significance of the Second Vatican Council. Studying in Rome, he knew the theological debate which developed in the Church at that time. Mainly French theologians were involved in the polemic, especially Fr. Garrigou-Lagrange who was the director of Wojtyla’s doctorate. For the young priest from Cracow the most important issue was a reaction to the process of secularization. The tension between the conservatives and the progressives accompanied the polemics which continued in the post-war time and during and after Vatican II. Wojtyła was interested in finding the substantive answer for the question of man’s salvation in today’s society. In a knowledgeable way he benefitted from reflections developed by both sides of the intellectual dispute in the Church and formulated his own theological and pastoral synthesis, faithful to the Catholic Tradition and able to respond to the new challenge of the contemporary world.

10

Henri de Lubac a Joseph Ratzinger v dialógu komentárov k prvej kapitole konštitúcie Dei Verbum

88%

Braunsteiner G.

Studia theologica

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2016

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vol. 3

37-57

EN

The Constitution Dei Verbum concerning the Divine revelation is one of the masterpieces of the Second Vatican Council. Bishops and theologians worked on it over a three year period discussing its important issues. The young theologian Joseph Ratzinger influenced the text even before the Council began as he was asked for a theological critique of the prepared schema. He wrote a commentary on DV shortly after the Council ended. Henri de Lubac wrote a commentary on the first chapter of the Constitution several years later. The article uses these reflections to create a dialogue between these two remarkable figures.

11

Pope John Paul II’s Significant Gestures for Interreligious Dialogue An Attempt of Interpretation

88%

Michalik A.

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

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2011

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vol. 1

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issue 1

PL

One of the important tasks of pope John Paul II pontificate was interreligious dialogue. Twenty-seven years lasting pontificate, was full in that matter of extremely important words and many still important spectacular gestures. The article reminds those more and those less known pope’s gestures, and it is an attempt of interpretation. The brave gestures of the Pope speak stronger than words, are better remembered and are a constant inspiration to those, who take up the task of interreligious dialogue.

12

Fenomén nových církevních hnutí: teologické aspekty a reflexe

88%

Mucha P.

Studia theologica

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2020

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vol. 4

135-157

EN

This article deals with the phenomenon of new ecclesial movements, especially from the perspective of ecclesiology and spiritual theology. It is based on both, theological literature and the author’s own field research. Next to an analysis of key elements such as the charisma and spirituality of the movements, the article reflects one of the most important aspects —lay character of the movements. The study thus presents the new ecclesial movements as one of the manifestations of the prophetic dimension of the Church and one of the fruits of Vatican II. The text also pays attention to some problems related to the pastoral activities of new ecclesial movements in the context of parishes and dioceses; and in this sense it stresses the need of cooperation between the charismatic and hierarchical dimensions of the Church.

13

Dialog z islamem w nauczaniu papieża Pawła VI

88%

Górzna S.

Forum Teologiczne

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2013

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vol. 14

153-165

EN

The opening of the Catholic Church to dialogue with other religions has its roots in the Second Vatican Council (1962–1965). Declaration on the Relation of the Church to Non-Christian Religions Nostra Aetate announced on 28th October 1965 started the process of the Church’s re-orientation towards, among others, Islam (number 3 refers to its followers). Noteworthy is the establishment of the Secretariat for Non-Christians (since 1988 the Pontifical Council for Interreligious Dialogue) in 1964 by Pope Paul VI, whose task was to conduct a dialogue with non-Christian believers in God. In 1974, he appointed, within the Secretariat, the Commission for Religious Relations with Islam. This article discusses the teaching of Pope Paul VI, who took up the challenge of the Council, giving importance to the interreligious dialogue, including the dialogue with Muslims. It indicates the areas in which, according to Paul VI, there is a need for dialogue. Especially noteworthy are the documents announced by Pope Paul VI, discussing the problem of this dialogue, including: Encyclical Ecclesiam Suam (1964) and Populorum Progressio (1967), apostolic exhortations Postrema sessio (1965) and Evangelii nuntiandi (1975). During the apostolic pilgrimages, among others, to the Holy Land (1964), Fatima (1967) and Turkey (1967), Pope Paul VI appealed for the dialogue, peace and cooperation among people over all divisions. The article also mentions the onset of speeches by Pope Paul VI for the World Day of Peace. It also underlines the appointment of the Pontifical Council for Justice and Peace Iustitia et Pax, discusses the specificity of its activity and lists the documents issued by it. Due to the commitment to peace, Paul VI has been nicknamed the „Pope of Peace”. The article emphasizes that the peace activity between religions and peoples during the pontificate of the Pope takes place in the political dimension of interreligious dialogue..

14

Historyczny wymiar encykliki Ut unum sint Jana Pawła II w dialogu ekumenicznym

75%

Skrzyś A.

Studia Pastoralne

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2019

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vol. 15

137-151

EN

In its first part the article entitled „Historical Dimension of the Encyclical Ut Unum Sint of John Paul II in the Ecumenical Dialogue” presents the etymology of the appellation „ecumenism”, as well as its historical, geographic and theological significance. It also brings closer to the readers two different, but, in the same time, interrelated levels of perception of the term „ecumeny” in today’s Christianity. The second part of the work features specificity of the – over twenty six years long – pontificate of John Paul II, emphasizing his involvement in unifying and interreligious dialogue in all its dimensions (spiritual, doctrinal and practical). The third part of the paper consists of detailed analysis of content of all parts of the encyclical „Ut Unum Sint” (three chapters and the exhortation). In the final part of article readers can find examples of development of the present understanding of Roman Catholic definition of Christian unity.

15

Kościół Katolicki na Węgrzech w latach 1945–1989 ze szczególnym uwzględnieniem Soboru Watykańskiego II

75%

Kopyś T.

Rocznik Teologiczny

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2016

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vol. 58

|

issue 1

85-122

PL

Po 1945 roku Kościół Katolicki na Węgrzech został poddany szeroko zakrojonym represjom. Władze komunistyczne zerwały stosunki dyplomatyczne z Watykanem, rozwiązały szereg stowarzyszeń katolickich, szkoły podlegające kościołowi oraz większość zakonów. Na kościele wymuszono podpisanie szereg umów z państwem (w roku 1950 i 1960), które spowodowały całkowitą zależność Kościoła od państwa. Duchowni byli zobowiązani składać przysięgę na wierność państwu. W latach 60. duchowieństwo węgierskie wzięło udział w Soborze Watykańskim II ale reprezentowali tam –poza nielicznymi wyjątkami – punkt widzenia państwa komunistycznego. W 1969 roku wprowadzono na Węgrzech reformy soborowe. Kościół był bardzo słaby ale zdarzały się przypadki niesubordynacji (np. aktywność księdza Györgya Bulányiego), a więzienie nieposłusznych duchownych było powszechne, ostatni duchowny został uwolniony dopiero w 1977 roku.

EN

After 1945, the Catholic Church in Hungary was exposed to wide repression. The communist authorities broke off diplomatic relations with the Vatican, dissolved a number of Catholic associations, schools lead by the Church, and most of the orders. The church was forced to sign several agreements with the State (in 1950 and 1960), which resulted in a total dependence of the church on the state. The clergy were required to take an oath of allegiance to the state. In the 1960s Hungarian clergy took part in the Second Vatican Council and represented – with few exceptions – point of view of the communist state . In 1969, Hungary introduced the conciliar reform. Catholic church was very weak but arranged antistate actions (eg. activity of priest György Bulányi), the prison for disobedient clergy was widespread. Last cleric was released from prison in 1977.

16

Muzea kościelne według aktualnego prawodawstwa Kościoła katolickiego

75%

Leszczyński M.

Archiwa, Biblioteki i Muzea Kościelne

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2006

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vol. 85

103-118

17

CMSWR versus LCWR: About the Crisis and the Renewal of Consecrated Female Life in the USA

75%

Chaberek M.

Collectanea Theologica

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2020

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vol. 90

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issue 5

767-786

EN

The article discusses the history of reforms of American religious sisters initiated by Pius XII and concluded by a joint agreement between the LCWR and the Commissions of the Congregation for the Doctrine of the Faith. The article shows the character of the reforms undertaken before and after the Council and how two organizations representing American sisters were established. The continuous departure of the LCWR from the teaching of the Church is presented in opposition to the fidelity of the second organization with canonical status – CMSWR. The lack of vocations among the sisters gathered in the LCWR is a sign of mistakes in the reforms that were undertaken and politicization of the organization.

18

Enrico kard. Dantego udział w reformach liturgicznych XX wieku. Przyczynek do zagadnienia

75%

Krzych B. K.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2016

|

issue 23

159-175

EN

The official and unofficial files of the Second Vatican Council still contain elements that are yet to be investigated and analysed in detail. These comprise records of statements made by Church leaders participating in the Council. One of them is Enrico Cardinal Dante, a long-standing Master of Papal Ceremonies, liturgist, theoretician and practitioner. This article is an attempt to describe his participation in conciliar discussions on the liturgical reform. Investigation – based on collections of the archives of the Office of Papal Liturgical Celebrations and well-known and documented publications reporting conciliar events in detail – following the biography of the Italian Church leader, they detail his statements about issues such as Holy Communion under both kinds, concelebration, reform of the Holy Week and others. His statements and discussions demonstrate a moderate, conservative approach to the liturgical reform.

19

Historia czy ekonomia zbawienia?

75%

Kudasiewicz J.

The Biblical Annals

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1981

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vol. 28

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issue 1

87-102

PL

Nach dem Zweiten Vatikanischen Konzil wird in der katholischen Theologie viel von Heilsökonomie und Heilsgeschichte (von der heilshistorischen Auffassung) gesprochen. Jedoch nicht immer sind diese Begriffe eindeutig und genau präzisiert. Viele mit der Heilsgeschichte im Zusammenhang stehender Probleme sind noch immer kontrovers. Hauptziel des Artikels ist der Versuch einer Erklärung und Präzisierung der Begriffe. Nach einer kurzen Vorstellung der Lehre des Vaticanum II über die Heilsgeschichte erörtert der Autor die Begriffe Heilsökonomie und Heilsgeschichte, wobei er besonders auf die biblische Grundlage verweist. Er neigt deutlich den Lösungen zu, die die Heilsgeschichte als göttlichen Heilsplan und dessen Realisierung in der Geschichte verstehen. Nach der Bestimmung der zwischen Heilsökonomie und Heilsgeschichte auftretenden Zusammenhänge präzisiert der Autor den Begriff der Heilsgeschichte näher, indem er vom biblischen Zeitbegriff ausgeht. Dabei verengt er die Heilsgeschichte nicht nur auf das Volk Israel oder die Kirche, sondern versteht sie weitgefasster als Ganzheit der historischen Ereignisse, die einen positiven und realen Zusammenhang mit der Erlösung des Menschen haben. Die so begriffene Heilsgeschichte unterteilt er in eine allgemeine und eine spezielle. Diese Unterteilung begründet er biblisch. Die lineare Zeitkonzeption ist die Grundlage der Einteilung der Heilsgeschichte in Etappen. Er nimmt eine dreigliedrige Einteilung an: von der Schöpfung bis Abraham, von Abraham bis Jesus Christus und von Christus bis zur Parusie.

20

Musiksprache als wichtiger Teil der Feier des Gottesdienstes (Umrisse des Problems)

75%

Celary I.

Studia Pastoralne

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2018

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vol. 14

100-111

EN

The paper presents the issue of the language of music which is a very important element of liturgical celebration. First section of the article is focused on music as one of the most important components of culture and a subtle way of communication. Music has been present in human life from the beginning, during work, play and free time. Surly it was combined from the beginning with dance and words. Originally it served for practical purposes – it helped with group work as a form of communication. Later it became also element of common identity, and with time it was part of the arts. Next part of the article is concentrated on the role of music in liturgy of the Church. Since the Apostolic Age it has been treated as a gift of the Holy Spirit, like preaching kerygma. Religious music is an art which takes its inspiration from God’s subject, His revelation in the world or different forms of religious life of the community of faith. Today, according to the teachings of II Vatican Council, the liturgy not only should be open for music from its nature, but it should demand it. Liturgical music is not only an ornament of the celebration, but it should be integrated with holy rites. In the final part of the article, some pastoral proposition are presented which should contribute to rising up of the purpose of liturgical music: God’s glory, sanctifying of faithful and building of the community of the Church.

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