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Boží lid putující: Od mysteria církve po Lumen gentium 1

100%
Sauer H.
Studia theologica
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2015
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vol. 3
84-92
EN
The Fathers of Vatican II made a commitment to talk about hope and provide it with a face and name in the horizon of the faith in Jesus Christ. Given the social changes, they produced an extremely generous work picturing the unique legacy of faith, documented in the texts of the Council. The Council did not want to make proclamations, but develop arguments. They wanted to express with the Council’s teaching that the Church invites people to worship their faith, reflect on it and pass it on. In order to do this they need guidance and focus but in a way that will not ignore their own experience in life and faith. Their own initiative is not only possible but required.
2
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Adresaci słowa Bożego na podstawie II Soboru Watykańskiego i XII Zwyczajnego Zgromadzenia Ogólnego Synodu Biskupów

89%
Kasperowicz P.
Sympozjum
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2023
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vol. 1(44)
89-105
PL
Co Duch Święty mówi do Kościoła? Na II Soborze Watykańskim dostrzeżono, że Kościół musi przyjąć słowo Boże w pełni, tj. całe objawienie, bo w nim zawarta jest jego tożsamość, jednak aby należeć do Ludu Bożego, nie wystarczy sama wiedza, potrzeba zażyłości. Wnioski te wysnuto na XII Zwyczajnym Zgromadzeniu Ogólnym Synodu Biskupów, zwracając szczególną uwagę na liturgię słowa Bożego, sakramentalny wymiar tekstów świętych, konieczność pogłębionego ich zgłębiania, wprowadzania słowa w czyn, oraz wskazano sytuacje ludzkie, które szczególnie odpowiadają sytuacjom, w jakich słowo Chrystusa było przepowiadane.
EN
What does the Holy Spirit say to the Church? At the Second Vatican Council it was noticed that the Church must accept the word of God fully, i.e. the entire revelation, because its identity is contained in it, however, in order to belong to God's people, knowledge alone is not enough, the need for familiarity is not enough. These conclusions were made at the XII Ordinary General Assembly of the Synod of Bishops, paying special attention to the liturgy of the Word of God, the sacramental dimension of the sacred texts, the need to study them in depth, to put the word into practice, and to indicate human situations that particularly suit the situations in which the word of Christ was preached.
3
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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
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Eklesiologická iniciace pastoračního poslání církve: Příspěvek k diskuzi o recepci Druhého vatikánského koncilu

75%
Ambros P.
Studia theologica
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2015
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vol. 3
187-202
EN
Is the pontificate of Pope Francis the next stage of the Second Vatican Council reception or is the beginning of a new post-conciliar Church situation? Is the way we perceive and understand the Church changing fundamentally now 50 years after the Council? Does the Church’s discourse contain things the Council could not even have imagined? These questions lead us to formulating two basic hypotheses which will be developed in detail. First, each phase of the reception and subsequent reflection on the reception of the Council ties together the pluriformity of ecclesiological models and pastoral propedeutics manifested in basic pastoral decisions as responses by faith to the changing world around us. Secondly, finding a new unity in the situation of pluriformity of ecclesiological models, as brought by the phases of reflection on the reception of the Council, will be possible provided that the basic pastoral propedeutics described in the text will be transformed by pastorality as the basic driving force of the initiation by the Council. Pastorality is the interpretative key of the Council brought to the Church by Francis’s pontificate.
5

Trinity and Church in the light of Vatican II's Constitution Lumen Gentium

71%
Siwecki L.
|
2015
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vol. 62
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issue 2: Teologia dogmatyczna
153-173
EN
The whole itinerary of the Vatican II's dogmatic constitution Lumen Gentium on the Church is permeated with a trinitarian outlook. The Church has her origin in the Father's eternal plan of salvation. She not only is the result of his paternal love but also finds in the beatific communion with the Father her destiny and goal (LG 2). The universal project of Father's salvation is realized by the Son who enjoys unconditional primacy within that plan (LG 3). Originating in the mystery of Father's eternal plan of love and born of the paschal mystery of Jesus Christ's death and resurrection, the Church cannot live without the life given to her by the mission of the Holy Spirit. Therefore, the Church, whose origin is in the Father's love which comes into effect through the paschal mystery of the Son, is vivified and renewed by the Spirit (LG 4). The Church is thus the work of the Trinity. This is the fundamental understanding of the Church in Lumen Gentium. The Church of Vatican II is the “Ecclesia de Trinitate”. The Church is “a people made one with the unity of the Father, the Son and the Holy Spirit”.
PL
Konstytucja dogmatyczna o Kościele Lumen gentium przyczyniła się do pogłębienia analizy trynitarnego charakteru Kościoła. Relacja owa dotyka nie tylko natury początku Kościoła, ale odnosi się również do jego permanentnej struktury, zgodnie z twierdzeniem patrystycznym Ecclesia de Trinitate. Jego struktura jest de unitate Patris et Filii et Spiritus Sancti plebs adunata (LG 4). Ecclesia de Trinitate wskazuje nie tylko na fakt, że Kościół rodzi się z tajemnicy trynitarnej Boga, lecz także przypomina, że jego natura jest przeniknięta Trójcą. Życie oraz posłannictwo Kościoła można ująć, w sposób analogiczny, w perspektywie życia wewnątrztrynitarnego. Tym samym Kościół stanowi owoc Boskiego planu zbawienia. Bierze początek z odwiecznej i szczodrobliwej miłości Ojca (LG 2). Owa miłość objawiła się i zrealizowała poprzez wcielenie, śmierć i zmartwychwstanie Syna (LG 3) oraz poprzez nieustanną i ożywiającą obecność Ducha Świętego (LG 4). Należy jednak rozważnie wyrażać owe istotne relacje, unikając „nieuzasadnionych” i wymuszonych odniesień struktury Kościoła do natury Boga Trójjedynego. Warto bowiem pamiętać, jak przypomniał Kard. Ratzinger (OR 8.11.2000), o ostrożności wobec rozprzestrzeniającej się tendencji, która bezpośrednio transponuje tajemnicę trynitarną na strukturę Kościoła.
6
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Křesťanství a „realita lidského života“: Projekt fenomenologické teologie Edwarda Farleyho

63%
Mikulášek J.
Studia theologica
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2019
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vol. 1
77-97
EN
This article aims to present Edward Farley‘s book entitled Ecclesial Man: A Social Phenomenology of Faith and Reality to a Czech theological audience. The book by this American Protestant theologian is a result of his efforts to create a "phenomenological theology" that expresses itself as a fundamental theology about the Church and provides solid prolegomena to the study of systematic ecclesiology. For our postmodern and post-Christian society, Ecclesial Man provides an outline of Christianity as a singular pre-reflective reality of the church inter-subjectively constituted and reflects how this reality is uniquely related to the existence of human beings and to the salvation of human authenticity and finality. The book therefore offers an opportunity and impulses for a deeper reflection and self-understanding of the Church as a sacrament or as "sign and instrument of the inner union with God and of the unity of the whole human race" (LG 1).
7
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Pneumatologia w eklezjologii Konstytucji Lumen gentium Soboru Watykańskiego II z perspektywy teologii Yves’a Congara

62%
Kasprzak A. A.
Poznańskie Studia Teologiczne
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2018
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issue 33
41-65
EN
For all readers of the text of the Lumen Gentium constitution of the Second Vatican Council during this event, and also immediately afterwards, it seemed that the document focused solely on the explanation of the Church from the perspective of Christ. Some of the conciliar observers, espe- cially the Orthodox theologians, brought up criticism that the reflection of the Council was marked by a Christomonism. This study presents the question of the pneumatological implications of the ecclesiology contained in the Lumen Gentium constitution from the perspective of Yves Congar’s theological thought. As the analysis of the undertaken research will show, the answer of the French theologian not only provides an essential response to the objection of Christomonism based on a direct commitment of this theologian to the co-writing of Lumen Gentium as early as March 1963, but it also gives a thorough insight into the subject-matter referring to his theological achievements already before and mainly after the Council. The Dogmatic Constitution on the Church has a dis- tinct pneumatological dimension. The theology contained therein is related to all the theses on the subject as they were formulated by Yves Congar in 1973.
8
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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.
9
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Osoba ludzka jako „byt relacyjny” – antropologiczne fundamenty eklezjologii Soboru Watykańskiego II

26%
Choromański A.
Studia Teologii Dogmatycznej
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2015
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vol. 1
EN
In this article the Author proves existence of an intrinsic and inseparable connection between anthropology and ecclesiology. The necessity of the Church as a community of believers can be demonstrated not only by the will of God explicitly expressed in the Holy Scriptures, but also by an anthropological analyses of the very nature of man, who is a social being opened towards God and towards other human beings. In the first part of the article, referring to a long philosophical tradition dating back to pre-Christian times and ending in the modern era, the Author illustrates by many examples the social dimension of human nature deliberately ignoring the biblical data and the teaching of the Magisterium. In the second part, he shows how the Conciliar teaching on the human person based on the Revelation remains in harmony with philosophical, anthropological and scientific arguments depicting human person as a relational (social) being. In the third part of the article, the Author demonstrates the correlation of the Conciliar teaching on the Church as community with anthropological data. The necessity of the Church can be justified not only by the authority of God (Revelation), but also by reflecting on the man’s nature (anthropology). Individualistic conception of faith, to which the Second Vatican Council wanted to react by its ecclesiology of communion, not only does not correspond to the biblical teaching, but also runs counter to the rational thinking on the human person who, in the light of diff erent sciences, is a relational being.
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