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Dialog Kościołów siostrzanych w perspektywie wspólnego soboru
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
Ekumenizm drogą Kościoła
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
„Ex oriente lux” na drogach współczesnej ekumenii
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Kościół starożytny w świetle dokumentów synodalnych
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
Kościoły chrześcijańskie na Bliskim Wschodzie
Kaim, Andrzej (Towarzystwo Naukowe KUL, 2009)
Księga ekumenicznych pytań i odpowiedzi
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)
Ku ekumenii integralnej perspektywy dialogów religijnych w nowym tysiącleciu
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
The new millennium, the new age and the new epoch – this is the time of reflection on the perspectives for Christian ecumenia. Experiences that we have gained directly from the relationship inside the family of Christian Churches, and from the spiritual dialogue with the Great Religions of the world (dialogue of life) are natural allies here. The dialogue between Christians, Judaism, and Islam occupies a significant place here. In medieval Europe a question was asked: what are for you the three religions – three “sisters” or three usurpers of the Revelation? This question unveils valuable layers of the primeval and common sensitivity, the layers which enrich ecumenical sensitivity and teach a new way of thinking. The interreligious dialogue started in Poland points out how we can, by means of the contemporary language, devoid of confessional closeness and with great success, bring from Abraham’s storeroom of religious wisdom “both the new and the old” (Mt 13:52).
O ekumeniczną duchowość. W stulecie Tygodnia Modlitw o Jedność Chrześcijan
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The centenary of the Week of Prayers for Christian Unity (1908-2008) and the approaching one hundredth anniversary of the ecumenical movement (1910-2010) inclines one to reflect on the sources of the ecumenical spirituality. Its specificity is postulated by the Council Decree on ecumenism Unitatis redintegratio. However, its roots are deep in the 19th century religious awakening that was a return to the ideals of the apostolic Church. Attention is drawn to Saint Francis of Sales’ 16th century Christian humanism and his synthesis of sainthood: “Ask for nothing – and deny nothing.” Its renaissance in the 19th century revealed its values in the quality of the religious awakening in the Church, contributed to an increase in Christian activity and pointed to the theological depths of the apostolic spirituality. The spirituality of the Cenacle, focused on the ideal of Christ-the champion of prayer, was a manifestation of the spirit of the epoch. Consideration of the mystery of His prayer in the Cenacle directed the ideal of imitating Christ to the prayer for unity of the Church. At the same time it encouraged the Christian conviction about the universal vocation for unity. The Octave of Prayers for Unity in the present situation of a divided Church is an expression of a simple way of imitating Christ in His prayer for unity. The form and the content of the prayer was ripening along with the ongoing process of the ripening of the Church’s consciousness about the universal vocation for unity. The present form of the Week of Prayers for Christian Unity is merely an expression of the present level of the ecumenical consciousness and a stage in the historical process of the Church’s ripening for the ecumenical spirituality. According to its nature it should be characterized by a Christological-ecclesiological features. The ecumenical spirituality assumes a close dependence on the Church’s primary spirituality expressed in the harmony and unity of the confessed faith, of the celebrated faith and of the testimony of life. The apostolic churches expressed it in the celebration of the mystery of the revealed Word. The triple theophany: the bow of the Magi, the baptism in the Jordan and the wedding in Cana was not only an expression of the Church’s universalism and “Catholicism”, but also of its “ecumenical” nature. Hence celebration of the mystery understood in this way is an archetype of the pattern of a celebration whose aim is unity as well as a valuable source for defining the foundations of the ecumenical spirituality. What is the most valuable in the tradition of the apostolic Church for us is the significance of the wedding in Cana. The image of the “ecumenical” God that has been inherited from the past as well as a deep reflection on the call “Whatever He says to you, do it” (John 2, 5) may prove to be the element of the ecumenical spirituality that we are looking for. The synthesis of spirituality formulated by Saint Francis of Sales “Ask for nothing – and deny nothing” has the following form here: “Trust in God – whatever He says, do it”.
Prawosławne świadectwo otwartej tożsamości
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Sobór wszystkich chrześcijan we współczesnej refleksji ekumenicznej
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The General Assembly of the World Council of Churches in Uppsala (1968) set up a concrete goal of efforts intending to form a new image of Christianity. It should be crowned by a universal council of all Christians. Intensive studies were initiated on the key concepts: “conciliarity,” “conciliar process,” and “koinonia-communio.” Following investigations, a question arose as re gards the succession of bishops representing particular religious traditions at the council, the au thority of the council and the pope. There was still yet one more fundamenta, question: is it ne cessary to hold a universal council of all Christians? The answer that a prominent theologian and ecumenist from Paderborn, H. Mühlen, gave is worthy of utmost attention. Namely, he proved that this idea has all real foundations. He pointed to the fundamental and biblical grounds of a common ecclesiology (the mysterium of the Church as a work of Christ and His Spirit). One may put it briefly in a sentence: “one and the same Spirit gives His gifts also to the Churches divided through their own fault” (cf. Cor 12). The element of this ecclesiology have an invaluable value for the direction of ecumenical aspirations to build a common vision of the united Church (e.g. the Holy Spirit and time, the Holy Spirit and tradition, the Holy Spirit and membership of the Church, or consecration to a church office as a relationship between a person and a person).
W połowie drogi. Dekret o katolickich Kościołach wschodnich „Orientalium Ecclesiarum” w 40 lat od Vaticanum II
Kaim, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)
The decree Orientalium Ecclesiarum is thought to be one of the most problematic documents issued by Vaticanum II Council. Doubtless, it is indeed very difficult one. Namely, as in a mirror, it reflects the reality of the negative appearances of the union-Church past and, as in a lens, it concentrates on the problems of ecumenical future of Christianity. Even after forty years, and taken in frameworks of ecumenical experiences, it is still quite scheming document. Appearing still reproaches both, in relation to the Council and decree provoke many questions, their verifications and searching the origins of the misunderstanding. However, an ally in the process of reconciliation seems to be the time itself. It presents the specific evolution of the critical questions in regard to the problems evoked by the decree. In this context we all have to deal with the following questions: is it in the ecumenical matter a prove of a stop of the Church in so called half way? Is it indeed equally harmful both to Ortodox and Catholic Churches, just like to the eastern Catholics? What is the status quo of the Catholics belonging to the eastern Churches? All these questions imply a large diversity of numerous condictions, enabling to detect the problem in three aspects. Firstly, from the Ortodox point of view, based on deep critic and negative experiences of the Catholic-Orthodox dialog, it expresses the limitations coming from the tendencies to restrict the whole problematic to its religious plots only. Such indicated here idea of straightening ways shows the direction of restoration of the Hellenic Church model. More profound detection of the problem in the light of the critical positions to the Council indicates another perspective, according to which a theological category of ecumenism is not fully adequate to the original Council’s vision and accepted later in the way of the common dialog of the particular Churches. Introduced by the Council change of the paradigm from ecclesiocentrism to christocentrism clearly places the category of a dialog in a sphere of Christian references. Modern evolution of mentioned earlier paradigm creates a new perspective of the bilateral relationships within Christian world according to the divine ecumeny. In this light it is possible to say about straightening of ecumenical ways and unquestionable position of catholic eastern Churches.