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Introducing the distinction between non-sematic and sematic language, the article esamines a difference between non-sematic and sematic racism and how this distinction is presented in the Pope Francis’ Fratelli Tutti. It offers an outline for further investigation of relations between language and reality.
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Ernesto Sergio Mainoldi, Behind ”Dionysius The Areopagite”:The Genesis And Aims Of The Corpus Dionysiacum, ISBN978-8831115544, Published by Città Nuova on June 28, 2018, language Italian, pages 632
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The aim of this article is to present the culture of vocations, i.e. such a view of a person that enables a given person to discover and implement the unique vocation that God in His love proposes to that person. In the introductory part of the text, the basic concepts of the pastoral care of vocations will be presented. The main part is the analysis of vocational culture. It is about a culture that helps pupils to understand and accept the gift of humanity received from God and to grow up to holiness, that is, to such a measure of maturity in being a human being that is God's desire and which is a condition for discovering and implementing a specific vocation, that is, the vocation to be a spouse and parent, priest or consecrated person. The last part of this article describes such a lifestyle of the pupils in relation to the body, human sexuality, sexuality, moral, spiritual, religious and social spheres, which makes it possible to build a holy humanity in oneself, and thus become someone capable of faithfully fulfilling one's particular vocation.The issues related to the formation of candidates for the priesthood and the permanent formation of priests are still topical and probably will not cease to be so. The lack of internal integration of the person called is the cause of priestly crises, which affect not only the spiritual but also the emotional-cognitive, relational and even somatic sphere. The problems of the following article focus on some of the causes that hinder the process of personality integration. In order to search for these causes, the context of the psychological functioning of priests was presented, the tendencies revealed in the attitude to psychological examinations in the seminary in alumni, which indicate numerous dissimulations. Incorrect (inconsistent with the truth) self-perception becomes the cause of compensatory behavior, which, in time, can become the cause of crises, diseases or mental disorders.
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Pope Francis has spoken many times about the priesthood and his vision of the priest in the new millennium. The essence of the priesthood does not change, but the style, the manner of holding office and the methods of conduct must change according to the new circumstances of life. The figure of the priest and his ministry are always called to "redefine themselves", to be transformed and in some way "converted", according to the spiritual and theological development of the Church, and taking into account the signs of the times present in the concrete life of the People of God. This article is an attempt to capture the most important features of the priest emphasized by Pope Francis, which seem important in the new era of intense changes.
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Oblation is one of the key terms of the spirituality of the Congregation of the Sacred Heart of Jesus founded by the venerable Servant of God, Father Leon Dehon. It influences not only the understanding of the charism of the Institute but is also essential for the apostolate. The main aim of the article is to draw attention to this characteristic feature of the charism included in the current Rule of Life. It influences the experience of their own spirituality by contemporary Dehonians, as well as directs their formation.
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Pope Benedict XVI, in the last interview with Peter Seewald, explains what true being in the Church is: it is not "inventing an ideal Church, but the readiness to live and work precisely in the Church, which is plagued by the powers of evil." The Holy Father develops this idea, conveying how from his point of view the Church changed with the world and vice versa. Pope Francis in the Preparatory Document of the XVI Ordinary General Assembly of the Synod of Bishops "Towards a synodal Church: communion, participation and mission" points out that "synodation can be compared to a theatre of three main actors: “synodation can be compared to a theatre of three main actors: Jesus, the crowd (of the world) and the Church (...), but there is a fourth additional actor, called by the Pope the antagonist”, hence the need for discernment. This teaching corresponds to the experience that Benedict XVI left to the world, because combining divine reality with human weakness has been characteristic of the Catholic Church for centuries. St. Augustine in De civitate Dei wrote that on earth humanity will not reach the state of complete belonging to the State of God. However, this does not rule out the process of synodation, but it instills humility.
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The author of this article presents the location of the Statute of the Polish Province of the Order of Preachers in the law of the Dominican Order and its history. This document is a normative act for the Polish Dominican province and constitutes its own law. The author, taking up this topic as the first one, indicated in the study detailed source materials. On their basis he proved that the provincial statute came into being as a result of the provincial chapter of 1969. The statute is also grounded in the provisions of the Dominican religious constitutions and in the decisions of the general chapter in River Forest in the USA from 1968. The author of the study, on the basis of an analysis of the changes made to the Statute during the provincial chapters of the last 50 years, has shown three time caesuras that make it possible to indicate the most significant events influencing the provincial law.
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The family is named in official Church documents as the domestic church where the domestic liturgy is celebrated – the action of the family in union with the universal Church. The source for domestic liturgy is the common priesthood of all baptized, strengthened by the sacrament of marriage, where the spouses perform the priestly function for their children. In March 2020, at the beginning of the SARS-CoV-2 virus pandemic, when the possibility of the faithful’s participation in masses and services was significantly limited, Polish bishops encouraged the renewal of the liturgy celebrated in the family. Thanks to this, the faithful had the opportunity to experience the mysteries of faith and the liturgical year. In this study, the author deals with the issue of the ecclesiogenetic role of the domestic liturgy. To fully understand the subject, he first presents the nature and role of the liturgy and its relationship to the Church. The author then refers to the texts of the New Testament (mainly the Acts of the Apostles and Paul’s Letters), the patrology of St. John Chrysostom, and the contemporary teachings of the Church (documents of the Second Vatican Council and John Paul II). The author also presents the terms of domestic church and domestic liturgy. On this basis, the author puts forward the thesis that in the first period of the coronavirus pandemic, the home liturgy played an important role in the process of ecclesiogenesis. He presents the proposals of the Easter domestic liturgy that appeared at that time and was prepared by the pastors, as well as the first theological reflections and explanations. In conclusion, the author formulates pastoral conclusions and postulates to maintain care for the home liturgy in Christian families.
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This article aims at presenting Meister Eckhart’s category of interior poverty as a contemporary proposal for the issue of sustainable consumption. Attempts to appropriate the discourse almost exclusively by means of economic optics seem unfounded in this context. Indeed, the issue of sustainable consumption is multifaceted, hence the idea to look at it from the perspective of the original thought of Meister Eckhart, who remains remarkably contemporary in his views on interior poverty. Renunciation in the form of depriving man of desires above all and not of things themselves remains a challenge to the intemperance and excesses of our everyday choices; moreover, the positioning of duty in being rather than action, in other words, by Meister Eckhart, is closer to our times than we used to think and remains an inspiring factor for contemporary searches for the core of personal interior preparation within a context of intemperate consumption.
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The Authors discussed the basic truths of Pope John Paul II’s personalistic philosophy, upbringing in the light of the philosophy of christian personalism and the significance of educational values in the Pope’s teachings. Material and methods: An analysis of chosen doctrines connected with health. The analyses used documents and teachings of John Paul II, bishop and professor Karol Wojtyła’s papers on ethics and other papers on the teachings of the Pope. Results: The Pope saw the task of rasing the young generaton in conveying the proper hierarchy of values, with health seen as a gift, appreciation for it as respecting it in every person and multiplying it as a common and personal good. Conclusions: John Paul II accentuated the dignity of every person, and build upon it the notion of health in a perspective of salvation, inseparable from spiritual and moral health. The Pope incorporated health in the strict hierarchy of christian values.
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The article presents views on the educational importance of the work of selected educators and John Paul II. Material and methods: method of analysis of documents. Results: After a careful analysis of the speeches given by John Paul II during his pilgrimage to Austria in 1982, 1983 and Switzerland in 1984, in the educational meaning of work, we can distinguish six elements that our Saint draws attention to: work testifies to human dignity and its value, work unites, it teaches solidarity, it is the meaning of human life, it is the source of social justice, it is an element of building a new world. Conclusions: Teachings of the Holy Father John Paul II complements the previous historical approach to the educational role of work in the development of man, community and civilization. Acquiring and implementing the presented values of work will create conditions conducive to the harmonious development of all dimensions of human personality.
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In the present study we propose to analyse a truth of the isihastic spirituality, which tells us that the mind (nous) is philocalic in nature. This truth is entrusted to us by St. Calistus Katafygiotus/Angelicoude. According to the theological thought of this leading philocalic author of the Churchʹs neoptic tradition, the mind is philocalic, because it is ʺthe prefatiguing icon of the Absolute Beauty beyond thoughtʺ and ʺloves very much to look by turning towards its Cause, since, as has been said, looking there it sees and surpasses itselfʺ. Given that the seismograph of contemporary society indicates a strong split at the societal level, but also at the level of personal life, the way out of this whirlpool of fragmentation and inner disunity can certainly be provided by an isihastic spirituality, which has as its central axis the union of mind and heart in the graceful communion with God-The Trinity, the authentic source of human unity as a spiritual reality, created in His image and likeness. One of the Philocalic and Isihastics Fathers, whose writings constitute a powerful antidote to this fragmentation and splitting of mind and heart, is St. Callistus Katafygippus/Angelicoude, on whom we will dwell in this text.
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The hesychia, by definition, is an expression of inner peace and high prayer. The Internet is a realm of the many, the uncontrollable and the fragmented, a specific ecosystem that does not „per se” exclude the possibility of making known the teaching of Christ and His Church. The present study aims to index the topic of isihasm in the virtual environment, how 'search engines' generate results on this search, their authenticity, and the quality of the first three suggestions for the keywords: „hesychasm, Carpathian hesychasm, prayer of the heart". We aim to answer questions such as: Is hesychasm a topic of interest to Internet users? On the other hand, we will try to answer the question of how to make the most of the information made available by the new means of communication on the subject of hesychasm in the catechetical laboratory? How is it possible to live hesychastlly in a chaotic, crowded and hyper-informed world? How irreconcilable is the pair isihasm-virtual space?
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The new context in which the Orthodox Church around the world is following the measures to prevent the spread of the virus leads us to reflections and attitudes that we would not have taken into account in other situations of relative normalcy. Of course, these reflections and attitudes do not only consider the liturgical and sacramental aspects, but they also include our position on catechesis and preaching. But the purpose of this study is not to propose additional or alternative ways of preaching in times of pandemic, but to provide inner support to anyone who has a duty to deal with those of Godʹs word. As such, I believe it is necessary to see how the Fathers and theologians of the twentieth century relate to experience, to the preaching of the word, to the reception of this word through experience. Why did I choose to refer exclusively to them, especially since they do not constitute the entire patristic pleroma of the Church? Firstly because the space of this study would not allow for a broader development and a diachronic presentation, and secondly because the Fathers and theologians of the twentieth century develop their theological thinking in very special circumstances and not very different from certain realities that we also live.
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The article presents the religious ritual that is the rite of the sacrament of baptism as a means of forming moral values and attitudes. The purpose of the presented research is an attempt to show the formative character of the baptismal ritual and its communicative character, which become apparent through the analysis of the individual components of the baptismal rite. The synthesis made allows for a better understanding of the individual signs, which evoke the specific content of the Christian message of conversion and call for a more conscious following of the path of faith.
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The purpose of this review article is to critically discuss and comment on the contents of the monograph entitled Integralność ciała ludzkiego jako powinność moralna. Przesłanie moralne Kościoła [The integrity of the human body as a moral obligation. The moral message of the Church], which, edited by K. Smykowski, appeared on the publishing market in 2022. In the reviewed publication, two basic meanings in which we can talk about the dependence mentioned in the title of the monograph are brought closer and analysed. The article shows how the principium of the integrity of the human body finds application in theological and moral anthropology, bioethics and in many other practical disciplines of knowledge, such as canon law, catechetical pedagogy, homiletics and social sciences.
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The family model based on Christian values nowadays encounters many challenges, and in some countries it can even be said to be under threat. The postmodern reality, saturated with anti-values instilled with great force by moral liberalism, axiological relativism and neo-Marxism, places many obstacles in front of such a family model. Above all, there is a strong effort to devalue the position and role of the male-father in the family in relation to the wife and children. The same can be seen in the blurring of the role of parents in relation to children, and in the blurring and relativisation of the concept of ‘family’. The breakdown of the family model based on Christian values leads to the breakdown of the family in the real world. A family based on Christian values recognises the teaching of Jesus as a guidepost and the teaching of the Church as their complement in fulfilling its mission. It is the parents’ mission for life, but by calling their offspring into the world it becomes a multi-generational mission.
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Paul Tillich, one of the greatest Protestant theologians of the twentieth century, is the creator of an original theological system in which Christology plays a central role. Although the theologian was reluctant to use the term “mediation”, in his work he presented Christ as the Mediator of revelation and salvation. Tillich’s Christology is a valuable source of reflection on what mediation is and on what principles it should be understood and presented in theology. This article presents the principles of shaping the theology of mediation based on the thought of Tillich. In the first part, these principles will be listed and discussed, and in the second part, conclusions related to Catholic theology and practice will be drawn. Tillich’s thought in this regard turns out to be a valuable contribution to the ecumenical dialogue, since the topic of mediation has been one of the main fields of the catholic-protestant dispute since the Reformation.
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Suffering, in different dimensions and at different times, affects each of us, putting the human sense of its meaning to the test. Without God, it is impossible to understand the meaning of the value of this experience. One of the tasks of the Church is to reach the sick with ministry by preparing the faithful to properly understand and experience suffering following Christ’s example. This task should be undertaken, inter alia, during religious education and catechesis. The article indicates the provisions on the issue of suffering present in the documents programming religious education and in selected methodological guides, as well as formulates conclusions and postulates regarding the content that should be conveyed by catechists. The aim of the article is to try to answer the question to what extent can a religion lesson help the catechized to understand the problem of suffering?
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