Search results

1

To Be Harmonious with the Heaven, the Others and the Self: Late-Ming Christian Literati Li Jiugong’s Meditation and His Comparative Scriptural Interpretation

100%

You B.

Estetyka i Krytyka

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2014

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issue 1(32)

156-173

EN

From the perspective of comparative scripture, this paper is using the Shen si lu (Meditations) by Catholic Literati Li Jiugong as a case study to investigate the dialogue and interaction between Confucianism and Christianity in the late-Ming period. Li’s theology, incorporating the three aspects of being in harmony with Heaven, other people, and oneself, is expressed in Confucian terminology. It represents the late-Ming Chinese theological understanding of God, human nature, and society. The paper analyses Li’s strategy of comparative scripture by which Confucian scriptural resources were reinterpreted, appropriated, and intertwined with the Christian meaning system. Finally, the paper also discusses the significance of using the methodology of comparative scripture in interreligious dialogue and in furthering the indigenization of Christianity in China.

2

Is Transreligious Theology Unavoidable in Interreligious Theology and Dialogue?

100%

Gustafson H.

Open Theology

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2016

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vol. 2

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issue 1

EN

This article investigates whether transreligious theology is unavoidable in the doing of interreligious theology and dialogue. In so doing, it opens with three examples that point the way to transreligious theology (Wilfred Cantwell Smith, Keith Ward, and Francis Clooney). Various prefixes are then defined and distinguished from one another as they are often applied to the term “religious” (uni-, intra-, multi-, cross-, inter-, and trans-). These prefixes are then applied to the terms “dialogue” (transreligious dialogue) and “theology” (transreligious theology). In particular, transreligious theology is set apart by a) taking seriously the fluid and porous borders of religion and religious identities, and b) its requirement of generating something novel beyond the already established religious traditions. The question is then asked whether transreligious theology is unavoidable in the context of interreligious theology dialogue, given the vast complexity of religious identities. The article culminates by addressing two lingering challenges to transreligious theology, the perceived specter of creeping syncretism and the possibility of “frustration overload” due to the overwhelming complexity of religions and religious identities.

3

Theology Without Walls:Sic et Non

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Feldmeier P.

Open Theology

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2016

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vol. 2

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issue 1

EN

The emerging project, Theology Without Walls, is fascinating and potentially highly fruitful, particularly given the recognized imperative for doing theology in light of a religiously plural world. But it is also a project with daunting methodological and philosophical problems. In the first part of the paper, the author describes why he is attracted to the project and how it might bear theological insight. He also frames the project along the lines of multiple religious belonging, comparative theology, and the current cultural zeitgeist. In the second part of the paper, he challenges how such a project would actually work, given various religions’ diverse and competing metaphysical claims which undergird their theological principles. Finally, he questions whether such a project would undermine the very purpose of theology for the kind of public most inclined to being influenced by it. His title’s Sic et Non (Yes and No) refers to both his commending Theology Without Walls and challenging its viability. He concludes that the collective weight leads him to challenge the project, at least until it provides a method that satisfactorily addresses his fundamental concerns.

4

Średniowieczna apologia chrześcijaństwa wobec islamu

89%

Ledwoń I. S.

Poznańskie Studia Teologiczne

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2015

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issue 29

197-212

EN

The paper focuses on the issue of Christian apology vis-à-vis Islam in the Middle Ages. The author points out that the Christian attitude towards Islam evolved from associating it with an apocalyptic Antichrist, through seeing it as the fulfillment of Abraham’s promise given to Ishmael and a Christian heresy, up to the approval of Islam as a religion – initially deemed a false one, however with time, recognized as containing elements of the authentic truth revealed by God. Nicholas of Cusa’s original approach towards Islam failed to find followers and sank into oblivion. Over the next centuries the perception of Islam had been dominated by the Turkish threat to Europe and the era of European colonialism in Asia.

PL

W artykule, podejmującym zagadnienie chrześcijańskiej apologii wobec islamu w średniowie- czu, autor zwraca uwagę, że chrześcijańskie nastawienie do islamu zmieniało się od patrzenia nań jako na apokaliptycznego Antychrysta, przez wypełnienie obietnicy Abrahama danej Izmaelowi oraz chrześcijańską herezję, aż po dostrzeżenie w nim religii, początkowo uznawanej za fałszywą, z czasem jednak za zawierającej też elementy autentycznej prawdy objawionej przez Boga. Orygi- nalne podejście Mikołaja z Kuzy do islamu nie znalazło kontynuatorów i odeszło w zapomnienie. W kolejnych wiekach sposób postrzegania islamu został zdominowany przez tureckie zagrożenie dla Europy, następnie przez epokę kolonializmu krajów azjatyckich.

5

Interreligious Dialogue and Vivekanand’s Vedantic Model of Pluralism

88%

Mohanta D.

Dialogue and Universalism

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2016

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issue 4

149-161

EN

What are the preconditions of interreligious dialogue? How do philosophical reflec-tions help today a religiously plural society to live in harmony, peace and sustainable development? In this paper I deal with these questions in the light of Swami Viveka-nanda’s concept of Universal Religion and try to search for a philosophical model of interreligious dialogue. Vivekananda propounds that we are to go beyond tolerance, and accept other religions as good as our own. Vivekananda’s interpretation has also the implication of transcending various commonly known worldviews in the context of religion and culture. It strengthens the application of the principle of “live and let live.” This model of understanding does not regard the existence of other religions as a hin-drance to worldly progress and peace. This attitude is rather guided by a practical plan which does not allow for questioning the encountering of religion. It does not destroy the individuality of any man in religion and at the same time shows him a point of union with all others. Our analysis will develop the significance and relevance of this view.

6

Trinitarian Theology between Religious Walls in the Writings of Raimon Panikkar

88%

Denny C.

Open Theology

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2016

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vol. 2

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issue 1

EN

The Theology Without Walls (TWW) project attempts to interpret spiritual experiences without subjecting them to a priori criteria from religious traditions, but TWW does not substitute universalized secular criteria for religious criteria. Some have promoted “multiple religious belonging” as a prism through which to interpret the experiences of people participating in more than one spiritual path. Yet the concept of multiple religious belonging still presumes a framework in which communal traditions coordinate one’s spiritual experiences. For TWW, however, belonging does not have to be religious or interreligious or multireligious. The manner in which practitioners thematize, or refuse to thematize, their journeys is not a prerequisite for participation in TWW. Is TWW then a sect of the disaffiliated that rejects communal encounters and traditions? How does TWW operate in practice? Raimon Panikkar’s writings on the Trinity demonstrate how a theologian/practitioner well versed in two traditions responds to what he calls “the cosmotheandric experience” by articulating how trinitarian presence is not primarily a doctrine but contrasting facets of reality to which Christianity and Hinduism bear witness. Panikkar’s work is a model of how scholars working with TWW can engage with traditions and simultaneously remain attentive to the particularities of everyday reality.

7

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.

8

The Impact of the Status of Religion in Contemporary Society upon Interreligious Learning

88%

Lombaerts H.

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 2

PL

The author analyses the growing importance of IRL against the background of a changing European society. Based on sociological research, the traditional status of the Christian religion - and the monoreligious education that normally accompanies it - is seriously being challenged by the process of secularisation and the growing plurality or religious attitudes and beliefs among people in the West. Europe has become a complex network of influences that constitute the actual symbolic field employed by people in their search for truth. The interest for religion is still very much alive. People are not endlessly indifferent but still hope to find (religious) truth and meaning, even if this process has become much more complex today. In this context, interreligious dialogue itself becomes a religious act. The status given by a religion to other religions is of crucial importance for its ultimate credibility. In this line of thought, religious education should transcend both a purely monoreligious approach and a purely objective-comparative (multireligious) approach, and instead should cultivate in the pupils - at the very borderlands of the different religious, cultural and geo-political territories - an attitude of practising interreligious dialogue as a religious event.

9

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..

10

Dialogue with Non-christians: Dealing with muslims - which way?

75%

Kruczek Z.

Roczniki Historii Kosciola (Annals of Church History)

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2012

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vol. 4(59)

1450158

PL

Po drugim Soborze Watykańskim w nauczaniu Kościoła, kiedy mowa o relacjach zachodzących między chrześcijaństwem a religiami niechrześcijańskimi, otwarcie uwypukla się trzy elementy. Na pierwszym miejscu artykułuje się fakt, że w religiach tych na pewno istnieją - w większym lub mniejszym procencie - takie prawdy, które po części zawierają coś z prawdziwego objawienia. Dalej Kościół uznaje w tych religiach uniwersalne postawy braterskich więzi, jakie się w ich doktrynie ujawniają. I w końcu poprzez takie nastawienie Kościół promuje zasadę wolności religijnej. W obecnej dobie wyłania się zagadnienie dialogu z muzułmanami. Nie jest to proste, bo wyznawcy tej religii zawsze mieli wielkie zastrzeżenia co do treści wiary chrześcijańskiej, interpretacji jej miejsca w życiu poszczególnych społeczności oraz co do sposobu praktycznej aplikacji swej religii w codziennej rzeczywistości z uwzględnieniem powyżej wymienionych trzech elementów. Jako przykład może posłużyć opracowanie Muhammada Ata ur-Rahim pt. Jezus - Prorok Islamu, opublikowane ponad 30 lat temu. W tekście tym autor prezentuje przedziwną interpretację chrześcijaństwa, przedstawia fantazyjne, jeśli już nie zabawne, historie nt. Jezusa, wielkich świętych i tym podobne. To wszystko na swój sposób szokuje, może nawet i denerwuje. W końcu powstaje pytanie: jak w takim kontekście zabiegać o dialog i z jakim nastawieniem do niego podchodzić? Wiele doświadczeń dokonało się na tej płaszczyźnie w odniesieniu do tego zagadnienia. Różne są odczucia w tym względzie. Niemniej ludzie nauki, ludzie dobrej woli i mocno uduchowieni twierdzą, że niezależnie od tego, jaką muzułmanie przyjmują postawę w odniesieniu do doktryny chrześcijańskiej i jak rozumieją dialog, należy z nimi rozmawiać i usilnie się starać, by dialog ten miał prawo obywatelstwa w relacjach z nimi. Możliwości, by taki dialog zachodził, zawsze istnieją. Dokonywać się on może na poziomic codziennych kontaktów sąsiedzkich, rozmaitej działalności podejmowanej dla dobra społeczności, wymiany poglądów teologicznych (zwłaszcza przez ekspertów) i doświadczenia religijnego właściwego dla wyznawców danej religii (przykładem - Jan Paweł II w spotkaniach z reprezentantami rozmaitych religii w Asyżu). Bardzo wiele na temat praktycznej aplikacji dialogu w codziennych relacjach z muzułmanami mogą powiedzieć misjonarze i kapłani pracujący w takich krajach, gdzie obecni są wyznawcy Islamu. W tych społecznościach rozwiązaniem pozostaje jedynie dialog. Stąd wielu czyni wysiłki, praktykując i trzymając się tego stylu, bo każdy wie, że jest on dla nich jedyną ostoją.

11

Rabiniczny wizerunek Jezusa i chrześcijaństwa w kontekście dialogu Kościoła z Żydami i judaizmem

75%

Chrostowski W.

Estetyka i Krytyka

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2012

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issue 3(27)

341-357

XX

The rabbinical, both ancient and contemporary, picture of Jesus and Christianity is far from to be positive or even neutral. The interreligious dialogue initiated after Vaticanum II (1962-1965) has three basic dimensions: 1. better and deeper mutual knowledge; 2. mutual respect towards partners and their religious identity; 3. the collaboration where it is possible and necessary. Having this in mind, the true dialogue is very difficult, because Catholics must be ready to realize that Jewish attitude towards Jesus as the founder of Christianity was, and still is, negative and full of stereotypes rooted in a long history of complex Jewish-Christian relations. Just as existed “the teaching of contempt” on the Christian side, there also existed “the teaching of contempt” on the Jewish side. To be in dialogue means a readiness to overcome the ballast of the past and try to start a new future in mutual attitude and relations.

12

Filozofia, dżihad, nowoczesność: humanizm i oświecenie od Francisa Bacona do Ismaila Bardhiego (i z powrotem do Joanny Rajkowskiej)

75%

Turowski M.

Nowa Krytyka

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2011

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issue 26-27

31–48

EN

Cultural, social and religious diversity is one of the most valued and most valuable aspects of our contemporary, globalized world. Sometimes it even tends to be described as a gift and invitation to dialogue instead of conflict and confrontation, as numerous authors – Samuel P. Huntington, Mary Habeck, Paul Berman, Bruce Bawer and many other – would have us to believe. Dialogue between religions – Judaism, Buddhism, Christianity and Islam – is an object of peculiar interest, expectations and hopes. This paper presents recent dialogic tendencies in cultures and societies as one of the most important manifestations of humanism (both religious and areligious), which is reconstructed in reference to social change, modernization, enlightenment, toleration and pluralism as phenomena analyzed and deliberated by Francis Bacon, on the one hand, and the contemporary Macedonian philosopher and Muslim theologian, Ismail Bardhi, on the other. Is enlightenment without secularization possible? Does religious passion and zeal always lead to suspension, “overcoming,” elimination of reason? In the conclusion, the significance of works by the young Polish artist Joanna Rajkowska is highlighted as an example of humanism and dialogism which struggles with the recent waves of islamophobia in Europe.

13

Myself, Only Moreso

75%

Hustwit J. R.

Open Theology

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2016

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vol. 2

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issue 1

EN

Transreligious theologians are posed with a number of difficult questions. First, how can I understand the beliefs and practices of a worldview I do not share? Then, once I begin to construct and synthesize truth claims, how normative are the source traditions? Finally, how do we transreligious theologians judge truth claims as better and worse? By offering answers to these questions using a model of critical interreligious appropriation, we may find a basis for a critical transreligious theology that avoids naïve syncretisms and pernicious incommensurability.

14

Daniel Boyarin – powrót do źródeł czy zacieranie granic?

75%

Obirek S.

Przegląd Humanistyczny

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2015

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vol. 59(4 (451))

209-219

PL

The main objective of this article is to demonstrate that different kinds of borders which we use to treat as a stable phenomenon are, in fact, a result of ideological manipulation. In the political sphere it was clearly demonstrated by Frederik Barth and Zygmunt Bauman. Daniel Boyarin did similar deconstruction of the border between Judaism and Christianity. According to Boyarin, the best way to overcome the theological and ideological tensions between Jews and Christians is a philological analysis of the common religious heritage.

15

Mariusz Rosik, Kościół a Synagoga (30-313 po Chr.). Na rozdrożu (Wrocław: Wydawnictwo Chronicon, 2016)

75%

Pilarczyk K.

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2017

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vol. 7

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issue 2

297-303

EN

Book review: Mariusz Rosik, Kościół a Synagoga (30-313 po Chr.). Na rozdrożu (Wrocław: Wydawnictwo Chronicon, 2016). Pp. 648. PLN 65 (hardcover). ISBN 978-83-942734-9-1.

PL

Book review: Mariusz Rosik, Kościół a Synagoga (30-313 po Chr.). Na rozdrożu (Wrocław: Wydawnictwo Chronicon, 2016). Ss. 648. PLN 65 (oprawa twarda). ISBN 978-83-942734-9-1.

16

Argumenty logiczne w średniowiecznej filozofii i teologii muzułmańskiej: Al-Ghazali, Awerroes, Ibn al-Munadżdżim

71%

Kokoć D.

Racjonalia. Z punktu widzenia humanistyki

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2012

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vol. 2

EN

Philosophical legacy of ancient Greeks greatly influenced the shaping of Medieval Islamic thought. Especially popular were writings of Aristotle, particularly his logical works. Muslims very quickly noticed that logic is a very practical tool, both in discussions with non-Muslims, as well as polemics within Islam itself. This article focuses on three thinkers:Al-Ghazali, Averroes and Ibn al-Munajjim.Al-Ghazali’s ideas exemplify how logic was used in theological disputes within Islam itself. Averroes , in turn, in one of his major works „The Decisive Treaty”, tries to refute accusation aimed at impiety of philosophers. Ibn Rushd shows that philosophy is not contrary to the principles of faith but just opposite. He states that The Quran encourages to learn and deepen the philosophy, because it is the best way to cognition of the truth and it based on syllogistic deduction. Concluding, the article presents how logic was used in disputes with non-Muslims by referring to Ibn al-Munajjim letter.

17

Die Stellung und Rolle der Offenbarung Gottes im interreligiösen Dialog

71%

Bokwa I.

Teologia i Moralność

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2017

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vol. 12

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issue 2(22)

273-290

EN

The current migration crisis in Europe is a practical context of this study. A lot of refugees, predominantly Muslims, are constantly coming to our continent. This fact raises important questions and challenges not only to politics and economy, but also to the Church and its theology. It has already occured many times that one should focus not only on finding practical solutions to the problem, but also a deeper, honest theoretical reflection that takes into account the foundations of Christian doctrine. In this case, it is mainly about the relationship of Christianity to other religions. Contemporary theology, especially fundamental theology practiced in the Polish and German linguistic areas, underlines the importance of the question about the truth In the context of God’s revelation, its meaning In the context of the relationship of Christianity to other religions and other religions among themsleves. God’s revelation is the source and principle of all theology, including the criterion of reference of Christianity to non- Christian religions. Practical principles of dialogue between Christianity and Islam can be developed on such a foundation. The new concept by the German theologian Henning Enogemann, demanding the transition from theology of religion to theology of interreligious relations turns out to be particularly interesting for theology of religion. His theory of interreligious relations is a practical application of theoretical findings. Interreligious dialogue calls for new competences from all its participants.

DE

Abstrakt dostępny w papierowej wersji czasopisma.

18

Projekt medytacji chrześcijańskiej według J. Maina w Polsce. Próba oceny dogmatyczno-pastoralnej.

71%

Sawa P.

Teologia i Moralność

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2013

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vol. 8

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issue 1(13)

159-178

EN

Meditation groups developing according to J. Main's teaching become an opportunity for a deeper analysis of this proposal and its assessment in the light of Christian doctrine, as well as for examination from the perspective of religious and psychological studies. The starting point for the discussion on this topic was the publication of E. Christie's „Christian Meditation in schools. A guide for teachers and parents", distributed by the Polish milieu of The World Community for Christian Meditation (WCCM). The idea of ??meditation, in the reality of the modern world, especially in secularized societies, consumerist ones or only traditionally religious (oriented towards ritualism), is undoubtedly an important impulse in the field of contemplation. However, one cannot remain indifferent to the explicit or indirect borrowings from Buddhist and yogic practices that are present in the teaching of WCCM. Christian spirituality and practices of the Far East have, in fact, a completely different basis (point of departure) and point of arrival. For people who are baptized, any prayer - including meditation, is a gift from God, a way to build a personal relationship with the Triune and the aim is to be in union with Him, still maintaining the autonomy and the identity of the two entities in this relation - God and man. Meanwhile, in Buddhist and yogic practices it is the human activity that is important (achieving a state of motionlessness, mastering one's thoughts, and actions of the body), and the target is defined as an experience of peace, harmony, unity with oneself, with the whole world, with the force of the Universe. Therefore, it is difficult to learn something from these philosophical and religious traditions in the spiritual dimension, and in times of confusion and explicit promotion of New Age, practices related to it and contents arriving from the Far East, the attitude of Christians should be unequivocal. For this reason, the following postulates arise towards the WCCM milieu: a clear link between meditation and sacramental-ecclesial life; abandoning the practices of meditating together with Buddhists; purification of the teaching from the contents that suggest syncretism; renunciation of drawing from non-Christian spirituality; a deeper embedding of teaching in the doctrine and life of the Church.

PL

Powstawanie grup medytacyjnych działających na podstawie nauki J. Maina staje się okazją do głębszej analizy tej propozycji oraz jej oceny w świetle nauki chrześcijańskiej, jak również badań religioznawczych i psychologicznych. Punktem wyjściowym dyskusji na ten temat stała się w 2013 roku publikacja E. Christie Medytacja chrześcijańska w szkołach. Przewodnik dla nauczycieli i rodziców, rozpowszechniana przez polskie środowisko Światowej Wspólnoty Medytacji Chrześcijańskiej (WCCM). Idea medytacji stanowi niewątpliwie w rzeczywistości współczesnego świata, zwłaszcza w społeczeństwach zlaicyzowanych, konsumpcyjnych czy jedynie tradycyjnie religijnych (ukierunkowanych na rytualizm), ważny impuls w kwestii kontemplacji. Nie można jednak przejść obojętnie wobec wyraźnych lub pośrednich zapożyczeń z praktyk buddyjskich czy jogicznych, które są obecne w nauczaniu WCCM. Duchowość chrześcijańska i praktyki dalekowschodnie mają bowiem zupełnie inny punkt wyjścia i punkt dojścia. Dla ochrzczonych jakakolwiek modlitwa, w tym również medytacja, jest darem Boga, sposobem budowania osobistej relacji z Trójjedynym, a cel stanowi jedność z Nim, przy zachowaniu autonomii i tożsamości dwóch relacyjnych podmiotów – Boga i człowieka. Tymczasem w praktykach buddyjskich czy jogicznych istotna jest aktywność człowieka (dojście do bezruchu, zapanowanie nad myślami, działaniem ciała), a cel określony jest jako doświadczenie pokoju, harmonii, jedności ze sobą, całym światem, siłą wszechświata. W związku z tym trudno czegoś uczyć się w wymiarze duchowym od tych tradycji filozoficzno-religijnych, a w czasach zamętu i wyraźnej promocji New Age oraz związanych z tym praktyk i treści z Dalekiego Wschodu postawa chrześcijan winna być zdecydowanie jednoznaczna.Dlatego rodzą się następujące postulaty wobec środowiska WCCM: wyraźne powiązanie medytacji z życiem sakramentalno-eklezjalnym; zaniechanie praktyk wspólnych medytacji z buddystami; oczyszczenie nauczania z treści sugerujących synkretyzm; zaniechanie czerpania z duchowości niechrześcijańskiej; głębsze osadzenie nauczania w doktrynie i życiu Kościoła.

19

Immer in Bewegung. Migration als Faktor, der … bewegt. Eine Sicht aus der Perspektive des interreligiösen Dialogs

71%

Halczuk P.

Teologia Praktyczna

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2018

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issue 19

103-113

EN

Migrations of the population causes not only external changes in the form of cultural and religious diversity. They also contribute to the transformation of human thought about a “becoming” reality. The article is an attempt to present changes in the intellectual dimension from the perspective of interreligious dialogue. The so-called “internal migrations” have been shown as “movements” in several areas: in the (human) understanding of God, in the theological reflection of the Catholic Church on non-Christian monotheistic religions, in the pedagogical view at religiously and culturally different people and in the official interrelation of Christianity, Judaism and Islam. The last of the “internal migrations” presented in the article, in the mentality of man, is the most difficult one. It will not be implemented by any document or intellectually (theologically, pedagogically etc.), though important and motivating, but by a personal critical look at oneself (the so-called “self-refl ection”) of everyone who deals with preaching, bringing up and educating.

PL

Migracje ludności powodują nie tylko zewnętrzne zmiany w postaci pojawiającej się różnorodności kulturowej i religijnej. Przyczyniają się także do przemiany ludzkiej myśli – spojrzenia, na „stającą się” rzeczywistość – czy też to wymuszają. Niniejszy artykuł jest próbą przedstawienia zaistniałych zmian w wymiarze intelektualnym z perspektywy dialogu międzyreligijnego. Tak zwane „wewnętrzne migracje” zostały ukazane jako „poruszenia” w kilku dziedzinach: w (ludzkim) pojmowaniu Boga, w teologicznej refl eksji Kościoła katolickiego o niechrześcijańskich religiach monoteistycznych, w pedagogicznym spojrzeniu na ludzi innych pod względem religijnym i kulturowym oraz w ofi cjalnym odniesieniu chrześcijaństwa, judaizmu i islamu do siebie nawzajem. Ostatnia z przedstawionych w artykule „wewnętrznych migracji”, w mentalności człowieka, jest najtrudniejsza. Nie zrealizuje jej żaden dokument czy też naukowa dywagacja (które są istotne i mobilizujące), lecz osobiste krytyczne spojrzenie na siebie samego (tzw. autorefl eksja) każdego, kto zajmuje się przepowiadaniem, wychowywaniem i kształceniem.

20

Polityczny oddźwięk Deklaracji o stosunku Kościoła do religii niechrześcijańskich Nostra aetate

71%

Górzna S.

Środkowoeuropejskie Studia Polityczne

|

2015

|

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.

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