Search results

1

Imitating Christ – A Catechetic Idea

100%

Tomasik P.

Studia Theologica Varsaviensia

|

2019

653-660

EN

Imitating Christ – A Catechetic Idea

2

Beginnings and Development Of the Warsaw Apologetic School

84%

Kwiatkowski W.

Studia Theologica Varsaviensia

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2019

609-617

EN

Beginnings and Development f the Warsaw Apologetic School

3

Passover of Border Situations. Experience of Liturgy in Labor Camp Literature

84%

Bortkiewicz P.

Studia Theologica Varsaviensia

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2019

643-652

EN

Passover of Border Situations. Experience of Liturgy in Labor Camp Literature

4

The Problem of Democracy against the Background of the Theory of Origin and Authority in the Social Doctrine of the Church Fathers and St. Thomas Aquinas

84%

Pawlikowski T.

Studia Theologica Varsaviensia

|

2019

661-670

EN

"e modern social doctrine of the Catholic Church supports all of the abovementionedviews with the exception that it treats some of its elements as theso-called “signs of the times” in which the creators of these views lived andwrote. "erefore, we cannot say that they became somehow time-barred. "eyhave entered the tradition of the social doctrine of the Church. Similarly, onecannot reasonably claim that the basic theses of the socio-political theoriesof Saint Augustine or Saint "omas Aquinas are obsolete in philosophical terms.At the most, one can disagree with them or try to correct them. Nevertheless, itseems that there are no better analyses of the nature of authority and its originfrom God. Considering these issues from the perspective of historical applicationsof the theories, especially the one coined by St. "omas, it is impossible notto notice the significant analogies of the reflections of Doctor Angelicus and theidea of a “nobles’ democracy” implemented in the First Polish Republic threehundred years later. It is also difficult to believe that a$er the creation of thescientific community of the Jagiellonian University in the fi$eenth century, theydid not affect the minds of Polish politicians at a time when the foundationsof this democracy were formed. Moreover, it seems that these considerationswere widely applied in the centuries-old process of crystallizing other modernand contemporary democratic system.

5

Moral Law Vs. Conscience in the Veritatis Splendor

84%

Góralczyk P.

Studia Theologica Varsaviensia

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2019

633-642

EN

Moral Law Vs. Conscience in the Veritatis Splendor.

6

Department of Theology of the Academy of Catholic Theology (ATK) as a Dynamic Scientific Centre

84%

Salij J.

Studia Theologica Varsaviensia

|

2019

603-608

7

Man And Redemption

84%

Łydka W.

Studia Theologica Varsaviensia

|

2019

65-74

EN

What conclusions of the Pope’s doctrine are significant for our way of teachingthe treaty on Redemption?/) e lecture should include an analysis of the concrete existential situationof today’s individual, our nation and all modern humanity. Awarenessof the contemporary existential situation and contemporary conditions shouldbe both a starting point in the considerations on the Redemption, their relevanceand indispensability, as does political theology or liberation theology in theirown way, and the basis which makes it possible that lectures on Redemptionwould demonstrate its significance for today’s man and teach people effectiveconcern for specific matters of existence of Others. When talking about theeffects of Redemption, one should ask what is its significance today for human existence, for example in the burning matter of human dignity and rights, orin the field of the Church’s tasks in the world. us, both the starting point andeffects of the Redemption should be presented in a concrete way, in relationto the current socio-historical situation, based on current experience.() All teaching on the Redemption should be based on biblical sources,obviously interpreted in light of the last Council and entire Christian Tradition.Referring – to a greater extent – to the content and statements presentedin the Bible, may help to overcome the abstractness and the one-sidednessof traditional soteriological treaties, which consider Redemption only in termsof substitute compensation, the most perfect sacrifice and individualistic andethical participation in the atonement and merits of Christ.X) It is necessary to harmoniously combine – as the Pope does in his Encyclical– various aspects of the doctrine of the Redemption, o6en interpreted separatelyin earlier theological treaties. In the spirit of such a harmonious synthesis,it is necessary to demonstrate the relationship between the work of Redemptionand the work of creation, between the Incarnation and the Passover of Christ,between man’s Redemption and the Redemption of the whole world, betweenmoral liberation from sin and social liberation from all forms of oppression,the concern for eternal salvation and for authentic humanism in earthy life.Z) Among many biblical categories that provide a closer view on the mysteryof Redemption, it is especially important to present the category of love, notonly in order to overcome the narrow, legal and social approach to Redemptionin terms of satisfaction and merit, but above all because love is a preeminentcategory in the theory of Christian revelation, the attitude and action mostappropriate for God and for every human being, and the source or bond of trueand full communion between people and God.9) One should teach about the Redemption using a concrete language,and not the abstract one. When analyzing the biblical texts it is necessary to explainthat the revelation of the mystery of the Redemption took place gradually,within the framework of history, in the context of certain cultural categories,that people were redeemed from the situation of sin through concrete events,carried out by God throughout history, especially through life, death and resurrectionof Christ.e Christ who lived in a certain place and in a certain time carried outthe Redemption by restoring the broken covenant of mankind with God, andtoday He allows us to enjoy the effects of the Redemption. rough meetingand uniting with Him in faith and love, confirmed and strengthened in thesacraments, each person regains the highest dignity and the possibility of fulldevelopment. us, the teaching on Redemption using a concrete language will be thus also tantamount to emphasizing the historical, Christocentric andpersonalist character of Redemption.Y) Finally, following the biblical approach, one should refrain from confiningoneself to recognize the mystery of the Redemption in a purely objectiveand essentializing manner – which was common in earlier textbooks – fromcarrying out considerations about its essence in isolation from man and hissituation, but instead one should try to recognize this mystery in terms of itsrole in human life and humanity, its significance for specific human history, itsinfluence on human activity and human culture.

8

Global Or Universal Morality? The Importance Of Hermeneutics In The Era Of Transformations

84%

Sobkowiak J.

Studia Theologica Varsaviensia

|

2019

453-469

EN

Global Or Universal Morality?The Importance Of Hermeneutics In The Era Of Transformations

9

“Reconciliatio Et Paenitentia” (ReP) In the Bioethical Context

84%

Muszala A.

Studia Theologica Varsaviensia

|

2019

471-484

EN

“Reconciliatio Et Paenitentia” In the Bioethical Context.

10

Anthropological Aspects of Problem Of God, Faith and Grace

84%

Ozorowski E.

Studia Theologica Varsaviensia

|

2019

51-63

EN

e arguments presented here can be qualified as a part of the more extensiveproblem concerning relations between the Christian religion and human nature.We have only limited ourselves to paying attention to the essential componentsof the religious phenomenon&Y. It seems, however, that in the context of all thesetheological theses and church rites, the question should be posed about howthey arise from human existence as well as how they can serve it since only thenwould their fully anthropological value be fully manifested. What is more, oneshould refer to a religious phenomenon as such and consider Christianity in itscontext. Christian religion, in spite of its essential separateness from other religions,shares many common features with them. Christians, therefore considerimportant the philosophical question of whether religiousness defines man to thesame extent as the category homo sapiens, homo socialis, homo faber, etc. does&_.e problem of the role that religion plays in human life is also significant. Manyscholars, for example, emphasize the personality-forming role of religion andits role in maintaining man’s mental health;`.Man is then the point of reference when proving the raison d’être of theChristian religion. It is not enough to say that the Church comes from God, wemust also justify that it is necessary for people.Similarly, the problem of verification of the Christian religion does notonly consist in proving that the present-day Church comes from Christ and thatin its historical duration it remains faithful to the will of its founder, but alsoin justification of the thesis that it represents the value necessary for people. Since according to the scholastic principle of verum, it can be considered ensand bonum at the same time. e latter is, however, an anthropological issue.Also dogmatic and moral theology, not to mention practical theology andtheology of internal life, which by their very nature deal with man, is characterizedby an anthropological attitude. We have already mentioned that contemporaryCatholic theology is strongly inclined towards anthropology. It must beadded here that the interests of dogmatics and moral theologians should not belimited to the mere interpretation of revealed truths about man, but should alsotake into account the confrontation of these truths with the experience of a manabout himself. en the relevance and validity of dogmatic theorems will becomeclearer and indications of moral theology will become more convincing.

11

Sin, Penance And Confession From A Protestant Perspective

84%

Nowosad S.

Studia Theologica Varsaviensia

|

2019

485-507

EN

Although the reality of evil and moral weakness belongs to the most commonhuman experience, only rational analysis does not allow for the rightful understandingof these aspects of the human condition. Christianity comes to man’said here when it sheds supernatural light on its essence and Divine origin, and atthe same time on weakness and the need of grace. In view of the entire Christiantradition, Protestantism appears as an important and serious tradition, howeverevaluated sometimes as unilateral or extremely pessimistic. "e Reformationalassumptions and multi-century subsequent history of theological thought andsacramental-pastoral practice, particularly in Lutheran, Calvinist and Anglicantradition, demand careful studies and analyses, so that this aspect of humanfate and supernatural destiny should be comprehensively understood.

12

Contribution To The Construction Of The Subject Of Theological Anthropology

84%

Kuc L.

Studia Theologica Varsaviensia

|

2019

29-41

EN

"e anthropological upheaval in theology is connected with certain changes in theway of practising philosophy in the (/ and ) centuries. Of course, Kant’s revolutionwas of fundamental importance. With regard to the theological anthropologyof K. Rahner’s situation, it can be described as follows: “…this is a criticalreflection, which does not pass to the agenda over Kant’s ‘Copernican revolution,’but draws attention to the creative role of the subject in the process of cognition.A phenomenological reflection leN its mark on Rahner, from which he took overthe conviction that we perceive existence only through consciousness, more precisely:we learn about the structures of existence through the analysis of the givenconsciousness. So here is the source of the transcendental character of Rahneriananthropology. It is simply a reflection on man at the level of a priori conditions,anticipating external experience. "is is not necessarily a chronological order,but certainly a logical one, since every philosophical question about the externalexistence contains a hidden question about the sense of human existence.”

13

Brain-based Criteria of Human Death. Study of the Issue

84%

Norkowski J.

Studia Theologica Varsaviensia

|

2019

121-131

EN

In this article I first tried to demonstrate that the theory of so-called braindeath is unsustainable from a scientific point of view. +e data that the medicalprofession provides on this subject clearly contradicts such a theory. It is impossibleto prove, on the basis of the knowledge available to this science thatpeople who are in a state of cerebral death are really dead. +e only thing thatthe doctor can say, without exceeding the limits of the discipline he represents,is that these people have a significant degree of brain damage. +is does notmean, however, that the brain is so damaged that is has ceased to perform all its functions. On the contrary, these patients usually show many symptomsof brain activity. Recognition of these sick people as dead, therefore, contradictsthe principles of the medical art.+e acceptance of the theory of so-called brain death has also given riseto many problems from the legal point of view. Recognition as a living or deceasedperson depends on the criteria for brain death, which vary from countryto country. +e law has therefore become arbitrary in such an important areaas human life and death.+e adoption of the theory of brain death on the basis of such un-robustscientific criteria has undoubtedly become possible only through the acceptanceof certain philosophical assumptions that reduce the human to his or herconsciousness. A permanent loss of consciousness was de facto considered to beevidence of human death. +is position contradicts the achievements of Christianthought in the field of philosophical anthropology, which emphasises theunity of the individual and the importance of his or her bodily aspect. Whatis even more important, however, is the fact that modern man tends to thinkin terms of moral utilitarianism. Many people believe that it is possible to sacrificethe life of a person who is seriously ill and who has no hope of improvement(in this case, a person with cerebral death syndrome) for the benefit of otherpatients. +is attitude explains the passivity of many circles and the failureto discuss such an important issue as the rightness or wrongness of the theoryof so-called brain death. It is not without significance that there is a specifictransplant lobby in individual countries, which puts moral pressure on entiresocieties to accept the removal of organs for transplantation from people whoare in a state of so-called brain death, and suppresses the discussion of moralproblems associated with it.It is necessary for the Catholic Church to develop a clear position on thismatter. +is has not yet happened. +ere is even a surprising lack of consensusamong various the authorities. However, some of the hierarchy of the CatholicChurch have already spoken on this matter. +ese include Cardinal Meissner,Archbishop of Cologne, who clearly rejected the theory of brain death as incompatiblewith the principles of the Church’s teaching8'. Pope John Paul IIalso wrote in the encyclical Evangelium Vitae: “Nor can we remain silent aboutthe existence of other, better camouflaged but no less dangerous forms of euthanasia.We would be dealing with them, for example, if, in order to obtain moreorgans for transplantation, we proceeded to collect these organs from donorsbefore they were declared dead according to objective and adequate criteria.”Although these words do not mention the concept of brain death, theyrefer to it indirectly. +is paper was written in order to draw attention to justsuch a moral problem hidden in the concept of so-called brain death.In conclusion, I would like to give the floor to one of the participantsin the discussion on brain death, Dr Tomoko Abe. She wrote: “It is true thatthe latest developments in science and technology have brought many benefits.At the same time, however, they have brought unprecedented confusion in philosophyand culture to our societies. Due to the destructive tendencies of thepresent day, it is becoming increasingly important to establish social standardsto protect the most vulnerable members of society, such as young children andunconscious patients who cannot defend themselves. We therefore concludethat the current diagnostic criteria for brain death should be abolished andthat a worldwide ban on transplants from people with cerebral death syndromeshould be introduced.”88Dr. Abe is not alone in a desire to overthrow the theory of so-called braindeath and to consider its criteria as non-scientific. +e same is demanded bymany other authors. +e voice of the Catholic Church in this matter is undoubtedlyone of the most important. As the greatest authority in the world in mattersof morality and human rights, it cannot fail to explain the issue of so-calledbrain death in its teaching.

14

The Combination Of Ethics And Aesthetics With Regard To The Representation Of The Body In Culture

84%

Żukowska D.

Studia Theologica Varsaviensia

|

2019

147-159

EN

The Combination Of Ethics And Aesthetics With Regard To The Representation Of The Body In Culture

15

The Greek-Latin Dispute Over the Communion of Infants

84%

Salij J.

Studia Theologica Varsaviensia

|

2019

319-342

EN

$. e Greek-Latin dispute over the communion of infants is an integral partof the dispute over Eucharistic worship. e reason for the dispute are thechanges in the western liturgy as a result of the reaction against Berengar. echanges themselves were based on drawing consequences from the traditionalEucharistic realism, but they are a novelty in relation to specific traditional customs. us, Orthodox theology accused the West of illegitimate noveltyin relation to traditional rites, while Catholic theology justified the changes withfidelity to the traditional worship of the Blessed Sacrament. Both approachesreflect two different approaches to ecclesiastical tradition. In the East, moreattention is paid to the permanence of the deposit received, while in the West,the need for the organic development of tradition is appreciated.+. In addition, the dispute revealed separate positions on the necessity of theEucharist for salvation. Some emphasised the sacramentum, while others emphasisedres. Eastern theology taught about the necessity of material consumptionof the Eucharist, and Simeon of essaloniki or Gregory Dattivensis evenclaimed that anyone who has never consumed the Eucharist can never be saved.Western theology, on the other hand, emphasised that already through baptismman really becomes a member of the Body of Christ.%. e dispute revealed the different links between the theology of the Eucharistand theology of grace. e Eastern followers of infant communion saw in theEucharist, above all, the food of a new creation, food for eternal life. Defendersof the Western custom emphasised that infants are free from temptation, sothey do not need the help of the Eucharist in the fight against evil. e firsttheology links the Eucharist rather with the grace of holiness, the second withthe grace of works.*. e diversity of liturgical disciplines is also reflected in pastoral ministry.In the churches that administer all three sacraments of initiation to infants,there is less awareness that anyone, not only a priest, can baptise someonein life-threatening circumstancs.?. e original attitude towards the other party’s otherness was characterised byaggressive reluctance on both sides. However, the allegation of a deviation from thetruth appeared only in Eastern theology. is is not some particular merit of Westerntheology but is due to objective reasons. Western theology, by its very nature,could not sharply stigmatise a custom, the tradition of which was indisputable.3. At the Florentine Council, which clearly distinguished heresies from legitimatedifferences, the communion of infants was placed on the list of the latter.However, as the Florentine solutions were not widely accepted, they increasedthe original diversity of positions. In the Orthodox Church, it is still generallyconsidered dogmatically unacceptable not to grant communion to infants.e position of Orthodox theology has become established especially duringanti-Uniate polemics. In the Western Church, on the other hand, the admissibilityof the Eastern custom is now clearly proclaimed, however, quite o;en itsown custom is considered to be more appropriate. is teaching was officiallyconfirmed by the Council of Trent. 0. Uniate theology, in defending the legitimacy of Western custom, basicallyuses classical Western argumentation, which sees in the Eucharist above all thesource of works and graces.5. In the post-reform period, especially in the polemic a;er the Brest Union,Catholics of both rites o;en invoke the communion of infants as a testimonyto the legitimacy of communion in one form.4. e Uniate opponents of the Latinisation of the union most o;en did nottake a clear position on the western influences on the Eucharistic spiritualityof the Uniate Churches. e subject of their criticisms were, by their very nature,those manifestations of Latinisation which have no connection with dogma.e silence about transformations in Eucharistic spirituality expressed ratherthe conviction that these changes were correct. Partly, however, it could havebeen tactical silence. History also knows of the silence caused by the disregardfor theology, which was replaced by official orders and repressions during theliquidation of the union.$@. Using the example of the communion of infants, the difficulty of carryingout a strict borderline between the catholicisation and the Latinisation of theEastern liturgy is revealed. With regard to Eucharistic customs, this distinctiondepends on the extent to which the doctrine of concomitance and the liturgicalconsequences drawn from it in the Western Church belong to the essenceof Catholicism, and to what extent they are only a specific feature of Westernspirituality. Traditionally, the first alternative was rather accepted, but in thetwentieth century there were opinions in favour of a second solution.

16

Contemporary Trends in the Catholic Teaching on the Eucharist

84%

Skowronek A.

Studia Theologica Varsaviensia

|

2019

265-278

EN

Contemporary Trends in the Catholic Teaching on the Eucharist

17

Return to sources in Christian education according to Vaticanum II

84%

Tarnowski J.

Studia Theologica Varsaviensia

|

2019

541-551

EN

Return to sources in Christian education according to Vaticanum II

18

St Augustine’s Teaching on the Image of God in Man in the Mystery of Creation

84%

Kołacz P.

Studia Theologica Varsaviensia

|

2019

83-96

EN

ree comments on the Book of Genesis and the treatise On the Trinity enabledus to become acquainted with the Augustinian teaching on the image of Godin man in the mystery of Creation. anks to such a narrowing of the source material,we could more carefully and with greater prudence analyze the thoughtsof the Bishop of Hippo. We hope that in this way we managed to avoid the riskof superficiality and we took into account all the statements of Saint Augustineregarding the problem posed. Unfortunately, L. Krupa did not prevent himself from committing this mistakeN8. He did not take up the subject of human natureas an image of God, and completely passed over in silence the polemics of theBishop of Hippo with Gnostics, who regarded the human family as the imageof the Holy Trinity. Based on the analysis carried out, we could see that accordingto Saint Augustine’s image of God in man is to be sought in his soul, andin the strict sense, in this “part” of him, which is focused on the contemplationof eternal ideas. e essence of the image of God is expressed in the ability of thesoul to participate in God’s life. All this reflects, as Saint Augustine states, thetrue honour and dignity which man owes to his Creator. A characteristic featureof God’s image, even a basic one – in view of the Augustinian approach – is itstrinitarian character.Saint Augustine tried to seek the traces of the Holy Trinity everywhere.is significant task was the passion of his life. Finally, he has found the imageof the Holy Trinity in man. He tried to provide his readers with an insight intothis reality through the trinitarian analogies, the source of which he discoveredin the structure of the human soul. Considering the entirety of St. Augustine’steaching on the image of God in man in the mystery of Creation, the analogousimages of the Holy Trinity in the soul seem to be the most interesting for us.On the other hand, like Saint Augustine, however, we are aware of their greatlimitations. For what is created, even in its most beautiful representation, in comparisonwith the Creator will always be in a vulnerable and poor condition.

19

The Contribution of the Greek Patristic Idea to the Teaching of “Lumen Gentium” on the Nature of the Church

84%

Jeliński P.

Studia Theologica Varsaviensia

|

2019

583-599

EN

e nature of the Church was expressed in Dogmatic Constitution on the Church“Lumen gentium” by numerous pictures and new expressions. ey refer to theBible and patristics. It is necessary to place special attention on two expressions.ese are: the mystery of the Church and the new people of God. e SecondVatican Council used these expressions to name two of titles of chapters of Lumengentium.In this article, the speeches of the Greek Fathers of the Church are detailedanalysed. e Council document refers to them in glosses only. ` numbers –4 in each chapter – contain references to Greek patristics. Totally, in +7 glossesto chapter I and II the Constitution refers to +5 Greek Fathers of the Church andto the anonymous patristic text of Didache. In the final part of this work thedevelopment of the patristic period was summarized in a chronological aspect.It began with Didache, then Irenaeus and John Chrysostom, and finally Johnof Damascus. In comparison to the whole Constitution with reference to thenature of the Church (as the mystery and new people of God) there is very littlepatristic inspiration.In this article, speeches of the Fathers of the Church were not only analysed,but also compared to council texts. anks to this, we see it as a shortanthology of patristic ideas.

20

Sensus Fidei as a Gift of the Holy Spirit to the Church

84%

Sawicki L.

Studia Theologica Varsaviensia

|

2019

361-378

EN

In order to understand the meaning of the sense of faith, it is necessary to distinguishbetween sensus fidei (a person’s ability to believe), sensus fidelium(competent to the Church as congregatio fidelium, and is based on sensus fidei)and consensus fidei – fidelium (points to the unity of the Church, which is expressedin a common confession of faith, credo).Sensus fidei is expressed as intuition or understanding of faith. is meansthe potential ability of a person to hear God’s Word addressed to them andto accept it as God’s Word. is makes it possible for members of the Churchto “grasp” the revelations. is charism or ability to discern was given to thewhole Church by the Holy Spirit. It is one of the ways in which the faithfulbear witness to their faith and discover the tradition of the Church. e historyof the development of dogma shows that God’s people also contributeto a deeper understanding of the truths of faith. Consensus fidei has always hadvalue in Catholic theology. e testimony of God’s people helps to recognisethe revealed truth.e Holy Spirit gives believers the ability to understand the supernaturaltruth revealed by Christ. In this way supernatural reality is becoming increasinglybetter known and expressed more precisely through new language formulations.Sensus fidei is born from the Christian experience of participatingin the life of grace, and leads to a clearer understanding of the mystery thanlogical discourse is able to do. e theology of sensus fidei, stressing the activerole not only of Ecclesia docente, but also discente, has enlivened reflectionson the Church as a “living organism” whose global growth, especially in faith,is realised in the vital function of the whole organism.In order to make a reliable judgement on issues that affect the senseof faith, it is necessary to appeal and to base it on the teaching of the Magisteriumof the Church. Only then the understanding of revelation through sensusfidei can be expressed through linguistic expression in a way that is certain andappropriate to the reality being expressed.Between sensus fidei and the teachings of the Magisterium of the Churchthere are mutual relationships. Sensus fidei needs the Magisterium, similarly theteachings of Magisterium should also take into consideration the fruits of sensus fidelium. We can therefore speak of the interpenetration of these two realities.“Mutual reciprocity” – the coordination between laity and Shepherds of theChurch must lead to many benefits, including the proclamation of revealed truth.Sensus fidei seems to point to people who are above all “poor in spirit.”It is true that God o%en gives to simple people, but deeply believing, the abilityof the “eyes of faith” of supernatural reality. A%er all, Jesus Christ Himself says:I praise you, Father, Lord of heaven and earth, that you have covered these thingsfrom the wise and prudent, and revealed them to the simple ones. Yes, Father,because that was your liking (Luke 40:/4). Indeed, a true believer has this wisdom,even without profound theological knowledge. e more intensely a person livesa spiritual experience, the more fruitful he or she will participate in the senseof faith. At times, however, too much detachment of sensus fidei from the needfor systematic intellectual formation is sought. It is necessary to be aware thata person open to the grace, instructed by the teaching of the Magisterium, theteaching of theology, is thus in a more advantageous situation in relation to thecharism of sensus fidei. For man “juxtaposes,” analyses facts and words, andunderstands them according to his own experience and his cognitive abilities,according to the principle: ad modum recipientis recipitur. e Holy Spirithelps to evaluate what is understood. However, it does not miraculously replacea proper understanding of facts and words, which are, a%er all, the subjectof this judgementQ|.Post-conciliar theology places sensus fidei above all in the context of theinfallibility of the whole Church. In addition, it sees it as a charism handeddown from the Holy Spirit to the Church. Considering sensus fidei, as “intuition,”“instinct” or “autonomous judgement” we do not mean irrational aspect.However, theologians emphasise that it is not possible to overestimate sensusfidei, too much, because it has its limitations. It is difficult to define a consensusof faith. e faith of much of God’s people is, unfortunately, weak, limited,prone to one-sidedness, and certainly cannot be the foundation for precisedeliberations, although it does inspire them in a way.

Refine search results

Imitating Christ – A Catechetic Idea

Beginnings and Development Of the Warsaw Apologetic School

Passover of Border Situations. Experience of Liturgy in Labor Camp Literature

The Problem of Democracy against the Background of the Theory of Origin and Authority in the Social Doctrine of the Church Fathers and St. Thomas Aquinas

Moral Law Vs. Conscience in the Veritatis Splendor

Department of Theology of the Academy of Catholic Theology (ATK) as a Dynamic Scientific Centre

Man And Redemption

Global Or Universal Morality? The Importance Of Hermeneutics In The Era Of Transformations

“Reconciliatio Et Paenitentia” (ReP) In the Bioethical Context

Anthropological Aspects of Problem Of God, Faith and Grace

Sin, Penance And Confession From A Protestant Perspective

Contribution To The Construction Of The Subject Of Theological Anthropology

Brain-based Criteria of Human Death. Study of the Issue

The Combination Of Ethics And Aesthetics With Regard To The Representation Of The Body In Culture

The Greek-Latin Dispute Over the Communion of Infants

Contemporary Trends in the Catholic Teaching on the Eucharist

Return to sources in Christian education according to Vaticanum II

St Augustine’s Teaching on the Image of God in Man in the Mystery of Creation

The Contribution of the Greek Patristic Idea to the Teaching of “Lumen Gentium” on the Nature of the Church

Sensus Fidei as a Gift of the Holy Spirit to the Church