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Padre Nicolas N. Afanassiev (1893-1966): introduzione allo studio dell’autore

100%
Celiński Ł.
Teologiczne Studia Siedleckie
|
2022
|
issue Teologiczne Studia Siedleckie
103-131
IT
Nicolas Afanassiev (1897-1966), conosciuto nell’ambito degli studi teologici come precursore della cosiddetta “ecclesiologia eucaristica”, fu uno degli esponenti dell’ecclesiologia russa del XX secolo, legati alla diaspora parigina, con sede centrale presso l’Istituto di San Sergio. Le vicende della vita e della formazione teologica e spirituale di Afanassiev costituiscono un particolare contesto della nascita del suo pensiero, il cui eco si fece sentire anche al Concilio Vaticano II, di cui il 60° Anniversario di apertura si celebra quest’anno. La prima metà del XX secolo fu un tempo molto fecondo per la riflessione sulla natura della Chiesa, anche nell’ambito ecumenico. Il presente contributo vuole offrire al lettore alcuni spunti principali, riguardanti la vita e le opere di Nicolas Afanassiev. Tutto ciò, per meglio comprendere il pensiero derivante dai suoi scritti. Come è noto, infatti, la corretta comprensione di un testo non può prescindere dalla conoscenza del contesto.
EN
Nicolas Afanassiev (1897-1966), known in the field of theological studies as a forerunner of the so-called "Eucharistic ecclesiology," was one of the exponents of 20th-century Russian ecclesiology linked to the Paris diaspora, headquartered at the Institute of St. Sergius. The events of Afanassiev's life and theological and spiritual formation provide a particular context for the birth of his thought, the echoes of which were also heard at the Second Vatican Council, whose 60th Anniversary of opening is being celebrated this year. The first half of the 20th century was a very fruitful time for reflection on the nature of the Church, including in the ecumenical aspect. The present contribution aims to offer the reader some main insights, concerning the life and works of Nicolas Afanassiev, in order to better understand the thought derived from his writings. For as is well known, the correct understanding of a text cannot be separated from knowledge of the context.
PL
Mikołaj Afanasjew (1897-1966), znany w dziedzinie teologii jako prekursor tzw. eklezjologii eucharystycznej, był jednym z przedstawicieli XX-wiecznej eklezjologii rosyjskiej, związanej z diasporą paryską, z siedzibą w Instytucie św. Sergiusza. Wydarzenia z życia Afanasjewa oraz jego formacja teologiczna i duchowa stanowią szczególny kontekst dla narodzin jego myśli, której echo dało się odczuć także na Soborze Watykańskim II, którego 60. rocznicę obchodzimy w tym roku. Pierwsza połowa XX wieku była bardzo owocnym czasem dla refleksji nad naturą Kościoła, również w perspektywie ekumenicznej. Niniejszy artykuł ma na celu zaoferowanie czytelnikowi kilku głównych spostrzeżeń na temat życia i twórczości Mikołaja Afanasjewa celem lepszego zrozumienia myśli zawartej w jego dziełach. Jak powszechnie wiadomo, dla właściwego zrozumienia tekstu konieczna jest również znajomość kontekstu jego powstania.
2
Publication available in full text mode
Content available

Padre Nicolas N. Afanassiev (1893-1966): introduzione allo studio dell’autore

100%
Celiński Ł.
Teologiczne Studia Siedleckie
|
2022
|
vol. XIX/19
103-131
EN
Nicolas Afanassiev (1897-1966), known in the field of theological studies as a forerunner of the so-called "Eucharistic ecclesiology," was one of the exponents of 20th-century Russian ecclesiology linked to the Paris diaspora, headquartered at the Institute of St. Sergius. The events of Afanassiev's life and theological and spiritual formation provide a particular context for the birth of his thought, the echoes of which were also heard at the Second Vatican Council, whose 60th Anniversary of opening is being celebrated this year. The first half of the 20th century was a very fruitful time for reflection on the nature of the Church, including in the ecumenical aspect. The present contribution aims to offer the reader some main insights, concerning the life and works of Nicolas Afanassiev, in order to better understand the thought derived from his writings. For as is well known, the correct understanding of a text cannot be separated from knowledge of the context.
PL
Mikołaj Afanasjew (1897-1966), znany w dziedzinie teologii jako prekursor tzw. eklezjologii eucharystycznej, był jednym z przedstawicieli XX-wiecznej eklezjologii rosyjskiej, związanej z diasporą paryską, z siedzibą w Instytucie św. Sergiusza. Wydarzenia z życia Afanasjewa oraz jego formacja teologiczna i duchowa stanowią szczególny kontekst dla narodzin jego myśli, której echo dało się odczuć także na Soborze Watykańskim II, którego 60. rocznicę obchodzimy w tym roku. Pierwsza połowa XX wieku była bardzo owocnym czasem dla refleksji nad naturą Kościoła, również w perspektywie ekumenicznej. Niniejszy artykuł ma na celu zaoferowanie czytelnikowi kilku głównych spostrzeżeń na temat życia i twórczości Mikołaja Afanasjewa celem lepszego zrozumienia myśli zawartej w jego dziełach. Jak powszechnie wiadomo, dla właściwego zrozumienia tekstu konieczna jest również znajomość kontekstu jego powstania.
IT
Nicolas Afanassiev (1897-1966), conosciuto nell’ambito degli studi teologici come precursore della cosiddetta “ecclesiologia eucaristica”, fu uno degli esponenti dell’ecclesiologia russa del XX secolo, legati alla diaspora parigina, con sede centrale presso l’Istituto di San Sergio. Le vicende della vita e della formazione teologica e spirituale di Afanassiev costituiscono un particolare contesto della nascita del suo pensiero, il cui eco si fece sentire anche al Concilio Vaticano II, di cui il 60° Anniversario di apertura si celebra quest’anno. La prima metà del XX secolo fu un tempo molto fecondo per la riflessione sulla natura della Chiesa, anche nell’ambito ecumenico. Il presente contributo vuole offrire al lettore alcuni spunti principali, riguardanti la vita e le opere di Nicolas Afanassiev. Tutto ciò, per meglio comprendere il pensiero derivante dai suoi scritti. Come è noto, infatti, la corretta comprensione di un testo non può prescindere dalla conoscenza del contesto.
3
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L'ecumenismo nel Concilio Vaticano II

71%
Perzyński A. P.
Łódzkie Studia Teologiczne
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2014
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vol. 23
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issue 4
21-31
EN
The article consists of the following parts: new Catholic ecumenism, the Council reform, the contribution of John XXIII, the contribution of Paul VI, theological foundation of the Council ecumenism, conclusions. The author focuses on the great personal contribution of the popes John XXIII and Paul VI in the renewal of the Church (including ecumenical dialogue) which took place fifty years ago during the Second Vatican Council. John XXIII connected strongly the idea of the Church reform aggiornamento with the unity of Christians. The Catholic doctrine in the area of ecumenical issues was most fully expressed in the Dogmatic Constitution on Church (Lumen gentium) and Decree on Ecumenism (Unitatis redintegratio). Its onset is the conviction about the unity of the Christ Church. The Council stressed that the foundation of the unity of Christians is the dogma of the Trinity (Unitatis redintegratio 12). Removing obstacles by leading a dialogue which allows us to understand existing doctrinal differences, eliminating prejudice in word and deed restore the unity (UR 4). The Decree on Ecumenism is a solemn involvement of the Catholic Church in the cause of Christian unity and the response of the Church to God’s call which is addressed to all contemporary Christians, encouraging them to earnestly desire, search and attain unity in Christ. The unity of Christians is a grace and gift which can be only expected from God and which should be asked for in prayer. In this spirit following Paul VI’s words, the Church in the Decree on Ecumenism asks God and separated brethren for forgiveness for the faults committed against unity and is also ready to forgive inflicted harm. Apart from prayer theological work is necessary for the unity and the Council repeatedly returns to it.
4
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Migrations and Spirituality in Europe. A Catholic Voice Inspired by the Thought of Pope Francis

71%
Sawa P.
Ecumeny and Law
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2021
|
vol. 9
|
issue 1
89-116
IT
L’Europa sta attraversando una crisi a causa della migrazione, soprattutto di persone provenienti dall’Africa e dal Medio Oriente. Questo non è solo un problema economico, ma un problema profondamente culturale, sociale e religioso. Pertanto, il giusto approccio per risolvere la questione della migrazione non può ignorare l’elemento della religiosità e della spiritualità ampiamente comprese. L’Europa, radicata nell’esperienza cristiana, non deve quindi ignorare il messaggio essenziale della Parola di Dio e l’insegnamento della Chiesa riguardo alla migrazione e alle sue diverse dimensioni. Pertanto, soprattutto i cattolici e gli altri cristiani si trovano ad affrontare il compito di curare la propria spiritualità, creare una cultura dell’incontro che porti alla pace, l’apertura al dialogo ecumenico e interreligioso legato allo scambio dei doni spirituali. Uno spazio speciale per la cooperazione è l’assistenza nella custodia della famiglia e nello sviluppo integrale della vita umana. Ciò richiede una formazione adeguata e l’apertura all’aiuto di Dio.
FR
L’Europe connaît une crise due aux migrations, notamment des personnes d’origine d’Afrique et du Moyen-Orient. Ce n’est pas seulement un problème économique, mais un problème profondément culturel, social et religieux. Par conséquent, une juste approche pour résoudre la question de la migration ne peut pas ignorer l’élément de religiosité et de spiritualité largement comprises. L’Europe, enracinée dans l’expérience chrétienne, ne doit donc pas ignorer le message essentiel de la Parole de Dieu et de l’enseignement de l’Église concernant la migration et ses différentes dimensions. C’est pourquoi en particulier les catholiques et les autres chrétiens sont confrontés à la tâche de prendre soin de leur propre spiritualité, de créer une culture de rencontre conduisant à la paix, à l’ouverture au dialogue oecuménique et interreligieux lié à l’échange de dons spirituels. Un espace spécial de coopération est l’aide à la protection de la famille et au développement intégral de la vie humaine. Cela demande une formation appropriée et une ouverture à l’aide de Dieu.
EN
Europe has been experiencing crisis caused by migrations, especially from Africa and the Middle East. This is not only an economic problem, but a cultural, social, and religious issue as well. Therefore, a proper approach to migration cannot overlook the broadly understood religiousness and spirituality. Rooted in the Christian experience, Europe cannot ignore the significant message of the Word of God and the teaching of the Church on migration and its various dimensions. Thus, Catholics and other Christians are required to care for their own spirituality, create the culture of coming together that leads to peace, and stay open to ecumenical and interreligious dialogue which fosters exchange of spiritual gifts. Protection of family and support to integral development of human life are special areas where people can join forces and work together. This requires proper formation and being open toGod’s help.
5
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Migration - Ecumenism - Integration

61%
Kijas Z. J.
Ecumeny and Law
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2021
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vol. 9
|
issue 1
7-23
IT
I tre concetti: migrazione, ecumenismo e integrazione sono ricchi di significato. Il loro ordine e la gerarchia sono importanti. La migrazione è più o meno la libera circolazione delle persone, dei singoli o di interi gruppi. L’ecumenismo, a sua volta, è un appello e un’azione. La sua missione/compito è la necessità di riconoscere persone che rappresentano un’altra religione e di fare tentativi/sforzi per integrarle in un insieme con persone che credono in modo un po’ diverso, ma nello stesso Dio. L’integrazione è ripristinare o costruire un insieme integrale con persone che vivono in un dato territorio. La piena integrazione si chiama identità - individuale o collettiva. Poiché la migrazione disturba - in misura maggiore o minore - l’identità individuale o collettiva sia del Paese che accoglie gli emigrati che quella degli stessi immigrati, l’integrazione mira quindi a ricostruirla, ma non nelle strutture mentali esistenti, ma arricchita di nuovi impulsi che sono contributo degli immigrati. Il fondamento/la base - nel nostro contesto, si tratta della fede nel Dio di Gesù Cristo - rimane invariato, mentre cambia la sovrastruttura.
FR
Les trois concepts de migration, d’oecuménisme et d’intégration sont riches de sens. Leur ordre et leur hiérarchie sont importants. La migration est plus ou moins le déplacement plus ou moins libre de personnes, d’individus ou de groupes entiers. L’oecuménisme, quant à lui, est un appel et une action. Sa mission/tâche est la nécessité de représenter une minorité religieuse par rapport aux communautés existantes et de faire des tentatives/efforts pour les incorporer dans un même ensemble avec les personnes qui croient un peu différemment, mais au même Dieu. L’intégration consiste à restaurer ou à construire un tout intégral à partir des personnes vivant sur un territoire donné. L’intégration complète est appelée identité - individuelle ou collective. Puisque la migration perturbe plus ou moins l’identité individuelle ou collective du pays d’accueil et des immigrés eux-mêmes, l’intégration vise donc à la reconstruire, non pas dans les structures mentales existantes, mais dans une structure enrichie de nouvelles impulsions qui sont les contributions des immigrés. La base/le fondement - dans notre contexte, il s’agit de la foi dans le Dieu de Jésus-Christ - reste inchangée, tandis que la superstructure connaît un certain changement.
EN
The three concepts of migration - ecumenism - integration are rich in meaning. What is important is their order, the hierarchy of their occurrence. Migration is more or less any movement of people, individuals or whole groups. Ecumenism is in turn an appeal and an action. Its mission/task is to recognize in a certain group of people a religious difference and to make an effort to place it in an integral whole with other people who believe a little differently, but in the same God. Integration has the task of restoring or building an integral whole from people living in a particular territory. Full integration is called individual or collective identity. Since migration violates - to a greater or lesser extent - the individual or collective identity of both the country that receives immigrants and the immigrants themselves, integration aims to rebuild it, but no longer within the same mental structures, but rather ones enriched with new impulses that are the contribution of immigrants. The foundation - in our context, it is about faith in the God of Jesus Christ - remains unchanged, yet the superstructure undergoes some changes.
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