Az igehirdetés helye az erdélyi magyar református lelkipásztori hivatáskép alakulásában
Igehirdetői önképünk és öntudatunk változása az 1990–2014 közötti időszakban
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Igehirdetői önképünk és öntudatunk változása az 1990–2014 közötti időszakban
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Pope Francis repeatedly pointed out ancient Gnosticism and Pelagianism heresies as present-day threats to the Church. The Mystery of Incarnation makes it possible to detect three features of Gnosticism in the Church: incorporeity, ideologization and worldliness. The obverse of positively formulated theological truths corresponds to the reverse of negative characteristic of Gnostic tendencies. The Pope is concerned with the Church that moves forward, goes forth, evangelizes and gets involved in other people’s lives (social dimension of preaching the kerygma). The Church relieved from Gnostic tendencies is the Church of proper relationships with God, people and even with the whole created world. The Peter’s follower becomes a guard who takes care that the received faith be put into practice (primacy of reality over an idea). He warns against salvation relegated to the inner sanctum of personal life which closes a man (keeps a man imprisoned in the immanency of their own feelings or knowledge) in the immanency of feelings or knowledge. Christ is today „touched” in His body, especially in the “last” members of the people of God (“the option for the poor”). (transl. Olha Zatwardnicka)
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The church in early medieval Ireland had its own specificity strongly determined by geographical isolation that contributed to the development of local conception and practices. This became visible in different fields of religious activity. A kind of spirituality different from a continental one, as well as different organisation of the church life, was shaped there. The latter resulted from the dominance of monasteries and solutions recommended by them. This dominance led to marginalization of the significance and authority of bishops. Autonomic, dependent on monk communities, decision centres appeared that were therefore liable to deformation.(transl. Olha Zatwardnicka)
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The aim of the article is to present the legal aspect of the relationship between a chapter and the parish joined with a capitular church in the light of applicable law. The first part investigates the issue of the prohibition of associating a parish with a chapter of canons. The second part considers the issue of appointing a chapter pastor and regulations governing the chapter’s relations with a pastor of the capitular parish. The third part deals with alms given to a parochial and capitular church. The final part of the article contains conclusions which state that a parish is not to be entrusted to a chapter and that a pastor is to be designated in a church which is at the same time parochial and capitular.
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Along with the systemic transformation in 1989, the institution of the foundation funded by the legal entity of the Catholic Church was restored to the Polish legal system. To the establishment, registration and activity of a church foundation apply mostly the regulations of the Polish law. However, since the founding property of the foundation is an ecclesiastical property, the church founder should also take into account the relevant regulations of canon law. The article discusses in detail the related issues, putting the emphasis on drawing up the foundation’s statute resolves on such a way, so that it complies with the applicable law (mandatory provisions). It also depicts the possible gains that result from the adoption of legally acceptable optional solutions that take into account the canon-legal status of the founder (optional provisions). In the final part of the article, after presenting the so far existing rules for exercising supervision over ecclesiastical foundations, the de lege ferenda application was formulated about the important limitation of the scope of supervisory powers of state bodies over church foundations.
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Since the mid-20th century numerous factors have emerged which have substantially influenced the change in the form of spiritual service to the sick. The author indicates four such basic domains in which the most important changes in this respect have occurred. In medical sciences we are currently witnessing the passage from the biomedical paradigm to the holistic one, which implies an appreciation of cultural factor influence on the treatment process. This results in recognising the value of the chaplain service in the hospital. As far as the civil law is concerned, in the 90s of the 20th century in Poland regulations were introduced which regulate relationships between the state and religious communities. These regulations ensured legal guarantees for the chaplain service in hospitals. The Second Vatican Council initiated a reform of the sacrament of anointing of the sick, which has deeply transformed the form of the pastoral sick care. In this respect, the author analyses the recent instruction on this subject, issued by the Polish Bishops’ Conference. Finally, the forth part of the paper outlines the ecumenical dimension of the spiritual help for the sick of other denominations, which is currently of an increasing practical importance in view of the growing migration movements in Europe. Ultimately, the goal of the paper is to indicate guidelines for chaplains servicing the sick which would be adequate in the context of the above mentioned modern determinants.
More...Wrocław: Wydawnictwo Papieskiego Wydziału Teologicznego we Wrocławiu 2018, ss. 151.
More...(Kultura Dzwonu, 1), Bydgoszcz: Wydawnictwo UKW 2017, ss. 548.
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The article discusses the problem of the importance of listening as an essential component of evangelization. It is not enough to talk about preaching realized by the Church from the perspective of the Gospel’s delivery with the only emphasize on the role of its preachers. It is also necessary to reflect on listening to and accepting the word of God as a necessary complement to the process of evangelization. Therefore, at the beginning the evangelization itself was described on the basis of Evangelii nuntiandi by Paul VI. Next, the need to listen to God and to people by the preacher of the Gospel was discussed. On this occasion the truth about the uniqueness of God’s word and the primacy of God in human life and preaching was clearly articulated. Then, referring to the thoughts of Umberto Eco and Paul VI, the process of evangelization was presented as an open work, which is interpreted by the addressee. It is the auditor of the Gospel, who completes the works of evangelization when he or she accepts the Gospel and subordinates it to his or her life. The final reflection is dedicated to the indication of Mary from Nazareth as the model of the hearer of the word of God and of the evangelizer.
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An analysis of dialogue documents indicates that there are important thematic areas that are not addressed in them or, quite often, are addressed in a fragmented way, so as to more accentuate existing convergences than the scale and consequences of discrepancies. This applies to both certain dogmatic controversies and ethical issues. Silence in the ecumenical dialogue is therefore ambivalent. It can be an expression of expectations for further progress of this dialogue and overcoming difficulties, but it can also be an attempt to evade the most difficult issues and their assessment. It is the context which sets the goal of this brief theological-ecumenical reflection. The article addresses the issues of silence and word in the ecumenical dialogue. Firstly, it proposes some ways of interpreting „ecumenical silence”. Secondly, it presents the characteristics of the „ecumenical word”.
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The idea of reparation is thoroughly connected with the cult of the Sacred Heart of Jesus. The most important element of such cult is the reply given to the love of God. The aim of the article is the discussion on the subject of reparation and its actuality in the contemporary world in the context of the allegations that appear towards such idea.
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The missionary activity of the Church takes place in a specific context. Biosphere is a new proposal for missionary commitment. It requires respect for the rich world of nature and teaches new use of the gifts of God. The problem of ecology and mission is complex and full of interdependencies. The encyclical Laudato si’ of Pope Francis and the activities of both ecclesiastical and secular entities in this area have contributed to making some changes in the conduct of the mission. Many factors should be taken into account in the eco-mission theme, such as: climate change, degradation of the natural environment on individual continents, intergenerational solidarity, the issue of integral development and the concept of ecological conversion.The ecological challenges of our time have become a specific area of the periphery in need of the light of the Gospel. On the other hand, the missionary activity of the Church has been somehow enriched by a key element of human life, which is the environment in which the recipient of the Gospel lives. These activities are mutual and Community. Hence the topic of ecology in a missionary context requires an integral approach.
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This year’s 50th anniversary of the Coronation of Virgin Mary’s figure from Lipy, which has been worshipped on the Land of Lubawa since the 13th century, persuades us to think about its cult. The article describes the history of Virgin Mary’s from Lipy cult – from its beginning until now, the course of the indulgence and crowning celebrations in 1969 as well as the difficulties connected with it. It also includes the structure of pilgrims from the Sanctuary in Lipy, the description of the Virgin Mary’s from Lipy figure and its patronage. The jubilee of the celebration of the Coronation performed by Cardinal Stefan Wyszyński shows that the old cult of Virgin Mary from Lipy, near Lubawa is still popular.
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Communion ecclesiology, being prepared by the Catholic theologians during the years 1930–1940, had been the central idea of the Second Vatican Council and was approved as such by the Second Extraordinary General Assembly of the Synod of Bishops in 1985. If Church is to be characterized as a communion, it means communion with God through Jesus Christ in the Holy Spirit; on this basis is also built the communion between all Christians and the organization of the ecclesial life. This idea of communion instigated both changes inside the church buildings (Inter Oecumenici Instruction, 1964) as well as the new liturgy (Missale Romanum, 1970) that was supposed to realize the principle of the so-called participatio actuosa – “full, conscious and active” participation of the people of God (Constitution Sacrosanctum concilium, 1963) in the liturgy. In the Roman Curia the main leader of the idea of communion ecclesiology was Cardinal Walter Kasper. He explained and defended the unity of Christians in “reconciled diversity”, both in the Roman Catholic Church, ad intra, as well as in inter-confessional communion of churches, ad extra. For Roman Catholics the ecumenical intention of communion ecclesiology lies in the question of how the churches, nations and world will be united to Jesus Christ.
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The review of: Jegličev simpozij v Rimu. Organizirala Slovenska teološka akademija v Rimu; uredil Edo Skulj; izdali Slovenska teološka akademija v Rimu, Mohorjeva družba, Celje 1991, 422 strani.
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Fifty years ago, the encyclical “Humanae vitae” of Pope Paul VI caused a big sensation in the fi eld of reproduction of human life. The document drew attention to the fact that true love is open towards life and that only love can create conditions under which human life is fully respected and accepted. The purpose of this article is to describe the attitude of Pope John Paul II towards this issue and to demonstrate that the goal of moral teaching of the Church is based on positive motivation aiming at the renewal of human heart, so that people can walk the way of truth and love and married couples can bear the witness of God´s love.
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In the dialogue with people God is constantly taking into account his plan of creation and its realization. So God turns to people by revealing His will in His Word and transmitting the grace “enclosed” in various signs. Under these signs the sacraments play a special role. Christ has entrusted the sacraments to his Church. They are a manifestation of the facta of Jesus during his earthly life. Sacraments – as the Catechism of the Catholic Church teaches – are „powers that come forth” from the Body of Christ. They are the actions of the Holy Spirit at work in his Body, the Church. They are “the masterworks of God” in the new and everlasting covenant (no. 1116).
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World Youth Day is an important spiritual event. Pastoral care should be given to the participation in the liturgy, especially the Holy Mass, not only the main celebrations. One should not be limited in the pursuit of correctness, i.e. compliance with liturgical norms. The point is to show that the Eucharist is the source and summit of Christian life, to achieve active, conscious, fruitful and full participation.
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This article focuses on catechetical meaning of the Week of Prayer for Christian Unity in the diocese of Opole based on pastoral letters of bishop A. Czaja issued in years 2016–2018 for the very purpose of the Week’s celebrations. These letters are very important for the catechesis focused on ecumenism. They consist of valuable teachings on the Catechism as well as invitation to get involved in the ecumenical movement. In those pastoral letters are presented especially issues that are derived from particular goals of the catechesis like: growth in understanding of the faith, introduction to the mission, formation in prayer, as well as fostering life within the community.
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Premarital cohabitation in Poland, although still not as widespread and common as in many western countries, is becoming an attractive form of being in an intimate relationship for a growing number of young adults. This state of things – in spite of the recent, more welcoming attitude towards cohabiting couples introduced by Francis – is not fully recognised by the Polish Episcopate. The Church in Poland had to wait over two years to receive a general guideline for the application of Amoris Laetitia. Also, until now the Polish bishops have not been able to propose any systematic marriage preparation program (MP) or working document – which would offer principles on how to deal pastorally with cohabiting couples.
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