Studia Oecumenica, 2011, T. 11

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/32377

Przeglądaj

Przeglądaj Studia Oecumenica, 2011, T. 11 wg Data wydania

Przejdź do miejsca w indeksie
Teraz wyświetlane 1 - 20 z 32
  • Miniatura
    Pozycja
    Reflexia nad kresťanským manželstvom v kontexte byzantských liturgických textov
    Slodička, Andrej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
  • Miniatura
    Pozycja
    Posługiwanie duchowne w kontekście kościelnej misji głoszenia Ewangelii w świetle dialogu katolicko-luterańskiego
    Jankoski, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    The purpose of the presented article is the investigation of preaching of the Gospel as a constitutive element of the Church in Catholic-Lutheran ecumenical dialogue. We can conclude that both Catholic and Lutheran revised their ecclesiological standpoints. In the course doctrinal dialogue both confessions admitted that the spiritual ministry is a necessary and constitutive factor of the Church. Indeed God saves the man by the word and sacraments, but without the ministry of those, who preach the Gospel and administer sacraments, divine salvific working would be impossible. An important aspect of the approaching of both confessions is an open attitude towards acknowledgment of sacramental character of the Lutheran ordination. Next, the doctrine of the Second Vatican Council approximated the Catholics to Lutheran subjection to the primacy of the Gospel. The minister isn’t over the Word of God, but under it. The clergymen have to listen it with a deep estimation, keep it and truly explain it. According to the doctrine of Catholic Church and the Lutheran Communities only an ordained minister is entitled to preach the Gospel. In the Catholic Church there can be a bishop, a presbyter or a deacon, in the Lutheran Church an ordained minister, although in particular circumstances a community can assign someone from its members. Such possibility constitutes an essential ecclesiological difference. In the ecumenical dialogue an understanding of the ministry of the episkope cause difficulties. Luther and his followers faced with the necessity of ministry of the Word and sacraments ordered by themselves new pastors. Although Luther and Melanchton wanted to preserve the episcopal ministry, nevertheless among the majority of the Lutheran Communities it appeared impossible. From the catholic point of view, the decline of the episcopate by Lutherans caused the loss of the apostolic succession. In Catholic-Lutheran dialogue emerge in this context a distinction between the internal and the external succession. The former one consists in the interrupted series of laying on of hands, the other consists in continuation of the apostolic faith, i.e. passing of genuine truth of the Gospel and apostolic Tradition inseparably connected with it. So the Catholic and Lutherans have to face question whether internal succession such understood is sufficient to preserve apostolic character of the Church. The Catholic-Lutheran dialogue suggested a conclusion, that the ministry of presbyter is indispensable for building the ecclesial community in regards to the office of preaching of the Gospel and administering of the sacraments. As far as for the Lutherans the office of the presbyters is necessary, while the existence of the bishop seems to be solely useful, for the Catholics the bishops are the followers of the Apostles, guardians of the faith and continuers of the apostolic Tradition. Such difference can warrant further research in common dialogue.
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    Słowo Boże reformuje Kościół czy dzieli?
    Walkowiak, Katarzyna Kinga (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
  • Miniatura
    Pozycja
    Zygmunt III wobec zabiegów innowierców o egzekucję konfederacji warszawskiej
    Szpaczyński, Przemysław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    Non-catholic minority in the Republic of Poland attempting to coerce Sigismund, by threatening to break off seyms, to support the passing of the process leading to the Warsaw confederation, was expecting the impossible, namely that the king would persuade the Catholic hierarchs in the Senate to be ready, at the time of reformation, to explain to the Catholic senators and the Catholic nobility not only that tolerance was not a sin, but also that its defence was not a sin. The use, for the reason of the grounded in fact desire to prevent, for example, the absolutely reproachable devastation of assemblies by Catholic students or appropriation of orthodox churches by Uniates, of breaking off seyms which adversely affected the interest of the country, irrespective of the legitimacy of the actions, should be condemned as a phenomenon by far worse than turmoils. Particularly taking into consideration the fact that the cases of intolerance in the Republic of Poland at the time of Sigismund III’s rule were local and, above all, incidental, and tolerance was a common sensation as compared internationally about which people in Europe, particularly in the neighbouring superstates aggressive towards the Republic of Poland, such as Sweden or Russia, could only dream on. As ironic should certainly be regarded the fact that where fanaticism was something natural, nobody today accuses such rulers as, for example, Gustav II Adolf, of fanaticism, but Sigismund III who, in comparison to his Swedish cousin and, also, remaining colleagues on thrones of that time Europe, was the embodiment and example of tolerance, cannot get rid of this calumnious invective.
  • Miniatura
    Pozycja
    Uniwersalne znaczenie prawdy i wolności. Argumenty J. Ratzingera/Benedykta XVI
    Szymik, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    Having been distorted since modern times, the notions of truth and freedom have been radically juxtaposed in post-modern world views, consequently resulting in losing the very values: the truth is questioned, while freedom is determined and limited by worldly purposes. J. Ratzinger/Benedict XVI shows that the terms are, de facto, theologically important (Theological Hermeneutics), i.e. they may be fully and properly understood from the heart of Christian faith. God is the right guarantor of the truth (involving the existence of the objective and judicious reality) and the Embodiment of God’s Son, Logos, is the ultimate argument for its attainability and cognizability. When Jesus confessed: “I am the truth” (John, 14. 6), He convinces that the truth is universal and belongs to God. Thereby, it remains universally binding – it is the appropriate basis of ethos. The truth constitutes the key to interpret reality and a superior (independent) criterion for its arrangement (also in the social and political sense). Thus, the task of Christianity and theology is to restore the proper, Christological understanding of truth and freedom for the world, as well as their inseparable, redemptive relationship: “the truth will set you free” (John, 8. 32).
  • Miniatura
    Pozycja
    Charta Oecumenica – deklaracja niespełnionych nadziei ekumenicznych
    Hintz, Marcin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    The “Charta Oecumenica”, one of the most important text of European ecumenical movement, was signed in April 2001 in the historical Lutheran St. Thomas church in Strasbourg. In the text of “Charta” we can find the declaration: “The most important task of the churches in Europe is the common proclamation of the Gospel, in both word and deed, for the salvation of all” (Chapter 2). There were very different reactions of the theologian and lay people in the churches in Europe after several months of this event in Strasbourg. Most of them were enthusiastic, also in Poland. After 10 years of this very important ecumenical act, we can find out that the “Charta Oecumenica” has been forgotten.
  • Miniatura
    Pozycja
    Some Ecumenical Activities of the Theological Faculty at Opole University (2000–2010)
    Rabiej, Stanisław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    Tekst w zasadzie w formie sprawozdania pokazuje działania Wydziału Teologicznego UO, w którego strukturze jest Instytut Ekumenizmu i Badań nad Integracją. Przypomniano, że Wydział ten pojawił się jako pierwszy na nowej mapie akademickiej kraju. Stało się w 1994 r. wraz z powstaniem Uniwersytetu Opolskiego. Od momentu utworzenia rozwija się dynamicznie i zgodnie ze swoim przeznaczeniem odgrywa ważną rolę na Śląsku Opolskim jako ośrodek naukowy, dydaktyczny i kulturotwórczy. Nie do przecenienia jest rola kulturotwórcza w regionie o skomplikowanej historii politycznej, gospodarczej i strukturze demograficzno-etnicznej. Od średniowiecza był to obszar z wyraźnymi wpływami kultury polskiej, czeskiej (morawskiej) i niemieckiej. Do dziś region ten nie jest jednolity, jego zróżnicowanie etniczno-kulturowe, konfesyjno-religijne z dominującą ludnością polską, żywiołem śląskim i mniejszością niemiecką, jest często źródłem problemów, ale stanowi też o bogactwie regionu. Analizą tych zagadnień zajął się powstały w 2000 roku na Wydziale Teologicznym – z inicjatywy abpa Alfonsa Nossola – Instytut Ekumenizmu i Badań nad Integracją. Dzięki swojemu zaangażowaniu w szeroko rozumiany dialog ekumeniczny ten akademicki ośrodek zaznacza się wyraźnie swym oddziaływaniem na sąsiednie województwa poprzez kształcenie studentów na trzech kierunkach: teologia, nauki o rodzinie, muzykologia. Poprzez współpracę zagraniczną z innymi uczelniami i instytucjami, a zarazem w ramach sąsiednich województw, stał się czynnikiem integrującym wokół siebie społeczność Śląska Opolskiego. Z kierunkiem „teologia” związanych jest 9 serii wydawniczych („Opolska Biblioteka Teologiczna”, „Ekumenizm i Integracja”, „Colloquia Theologica”, „Sympozja”, „Podręczniki”, „Z dziejów kultury chrześcijańskiej na Śląsku”, „Człowiek - Rodzina - Społeczeństwo”, „Pomoce duszpasterskie”, „Liturgia - Musica - Ars” oraz 5 czasopism naukowych (3 roczniki: „Studia Teologiczno- -Historyczne Śląska Opolskiego”; „Studia Oecumenica”, „Scriptum Sacra”, 2 półroczniki: „Liturgia Sacra”, „Przegląd Piśmiennictwa Teologicznego”). Od 2000 r. Wydział Teologiczny UO jest członkiem Federacji Uniwersytetów Katolickich w Europie z siedzibą w Paryżu (FUCE), w ramach której stara się realizować współpracę z ośrodkami zagranicznymi. Pracownicy naukowo-dydaktyczni zatrudnieni na Wydziale Teologicznym Uniwersytetu Opolskiego, związani z kierunkiem studiów teologia prowadzą badania w zakresie nauk teologicznych, odpowiadających ich specjalizacji, a więc biblistyki, teologii systematycznej i pastoralnej, dialogu ekumenicznego oraz historii Kościoła. W minionych latach z jednej strony kontynuowano rozpoczęte już wcześniej tematy badawcze, z drugiej zaś ciągle podejmowano nowe zagadnienia, aktualne dla współczesnego społeczeństwa początku XXI wieku, poddając je wszechstronnej analizie naukowej (np. problematyka etyczno- moralna, ekumeniczna, integracji europejskiej, itp.). Oprócz wielu innych faktów artykuł przypomina, że od kilkunastu lat na Wydziale prowadzone są studia doktoranckie związane z kierunkiem „teologia”, w tym także ze specjalności ekumenicznej. Na podkreślenie zasługuje zaangażowanie Wydziału w praktyczną realizację postulatu kształcenia ustawicznego, poprzez organizację studiów podyplomowych. Od 2009 r. w ramach Katedry Jean Monnet funkcjonują studia podyplomowe: Pokojowe rozwiązywanie konfliktów. Katedra ta ściśle współpracuje z Katedrą Badań nad Integracją z Instytutu Ekumenizmu i Badań nad Integracją.
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    Pastoračná starostlivosť gréckokatolíckej Cirkvi o rodiny počas druhej svetovej vojny na území slovenská
    Borza, Peter (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    The Second World War significantly influenced the lives of Christians in Slovakia, despite the fact that the actual combat operations are affected to the territory of Slovakia in 1944. New conditions for the split of Czechoslovakia, Poland and the war against the Soviet Union and in particular racial laws against Jews created the need for pastoral adaptation to adverse conditions. The study is the pastoral action of the Greek Catholic Church in the years 1939-1945, which particularly focused on saving the lives of racially persecuted Jewish families during and after combat operations has been much attention paid to the families and the families of refugees who escaped from the approaching Red Army. The study is divided into three parts and is presented in the first religious- social situation of the Greek Catholic Church in Slovakia in 1939-1945. The next two sections are devoted to pastoral practice in rescue racially persecuted in the last third of the terms of pastoral care to families or individuals on the run or in immediate danger of war.
  • Miniatura
    Pozycja
    Súčasná situácia miešaných kanonických manželstiev katolíkov a pravoslávnych na Slovensku
    Citbaj, František (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    This lecture discusses about mixed marriages of Catholics and Orthodox in Slovakia. In short historical part points of canonical development these mixed marriages in different periods and recent history. It also points of actual canonical solution about situation of mixed marriages of Catholics with the Orthodox. In this area it can not be unnoticed the fact, that Catholic Church has in relation to ecumenism and also in relation to ecumenical marriage which is between Orthodox and Catholic drawn canonical system. It is legally obligatory and very open to these marriages. On the other hand, nowadays it is not possible to speak about ecumenical marriage between Catholics and Orthodox in Slovakia. Canonic law used by the Orthodox Church in Slovakia is for mixed marriage very negative, even it is refused.
  • Miniatura
    Pozycja
    Príprava na manželstvo ako nutnosť a priorita pastoračnej a katechetickej činnosti cirkvi
    Tirpák, Peter (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    Preparing young people for the sacrament of marriage is more important in modern times than ever before. In some countries it is the family itself which according to ancient customs pass forward values regarding marriage and family life. However the changes that have taken place in modern societies require Church (in addition to the families) to participates on the premarital preparation. The effort of the submitted paper is to help perceive the period of preparation for marriage as a time in which God acts in order to help build between male and female intimate communion of life and love.
  • Miniatura
    Pozycja
    Uczniowie Eliasza i Elizeusza. U źródeł inności monastycyzmu orientalnego
    Żelazny, Jan Witold (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    In Syrian tradition, the monk is presented as the inheritor of the customs from the prophets in the Old Testament. According to the first Syrian patristic scholars, the lives of two prophets, in particular Elijah’s and Elisha’s, illustrated the monk’s vocation. This applied not only to Elijah’s and Elisha’s vocation to a life of asceticism, fasting, penance and purity, but also to their many narrative aspects. What distinguished them was their zeal and enthusiasm in defending the true faith. For the Eastern monk, the prophets’ unique manner of involvement in the struggle for the truth became the hallmark of his own vocation and task in the Church community. The Syrian monk was therefore, the guardian of his people, and its purity of faith. In this way, his mission was different from that which the monks fulfilled in the West, where the question of doctrine and orthodoxy was primarily the responsibility of the hierarchy's. Such an understanding, of the monastic vocation, found a specific anchoring in the Eastern communities’ ecclesiology. It seems that this aspect of the monastic vocation concerned not only this movement’s first period of development, but had, and has (in some respects) its continuation to this day.
  • Miniatura
    Pozycja
    Forma kanoniczna małżeństw mieszanych w świetle motu proprio „Omnium in mentem” i nowszych uregulowań Stolicy Apostolskiej
    Pastwa, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    This article throws light on problems related to the interpretation of the crucial canons which regulate marriages in which one party is a Catholic and the other a non-Catholic (matrimonia mixta - according to CIC and CCEO). The theological and canonical context of these regulations is based - among others - on the following issues: different concepts of the relationship between liturgical and canonical forms of marriage; implications of being lawfully baptized in light of the rule eo ipso sacramentunr, the meaning of canonical prohibition of duplicate ceremonies. Every pastor who wants to fulfill the spirit of these canonical regulations should take into account the teaching of the Apostolic Exhortation Familiaris Consortia (1981) repeated in Ecumenical Directory (1993): “These marriages (...) contain numerous elements that could well be made good use of and developed both for their intrinsic value and for the contribution they can make to the ecumenical movement. This is particularly true when both parties are faithful to their religious duties. Their common baptism and the dynamism of grace provide the spouses in these marriages with the basis and motivation for expressing unity in the sphere of moral and spiritual values” (Ecumenical Directory, no. 145).
  • Miniatura
    Pozycja
    Małżeństwa mieszane. Wybrane zagadnienia z praktyki kurialnej
    Majer, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    The article presents some controversial issues, which can be awkward to handle in the diocesan curia practice while processing the petitions of the spouses for the required permission for lawfully contracting mixed marriages. The following problems have been gathered and analysed: 1) Just and reasonable cause of giving permission, which in practice - in distinction from the previous Code - is limited today to a serious intention of contracting a marriage with a baptized non-Catholic. 2) Statements (guarantees) of the spouses: it must be underlined that - contrary to widely spread opinions - they have an ecumenical sense in canon law. A non-Catholic party does not undertake anything, but he or she must be informed about obligations assumed by a catholic party. A catholic party is not obliged to promise that all the children will be baptized and brought up in the catholic Church, but only that he or she will do all in his or her power to make it happen. 3) Establishing the freedom to marry: this requirement in case of mixed marriages can cause some problems when the non-Catholic party’s freedom to marry is established on the basis of the documents, also because the previous civil marriage, contracted by the party in question, is often to be considered as a valid and indissoluble marriage. In this case the bond of a previous marriage prohibits entering the new marriage. 4) Instruction of the both parties about the aims and the essential properties of marriage, which cannot be excluded by any of the parties. The requirement concerns every single marriage and, in case of mixed marriages, is all the more important because non-Catholics can be driven by rules and opinions incoherent with the catholic doctrine (it is a problem of the so-called one-side-marriages). 5) Canonical form of mixed marriages which, as a rule, are to be contracted outside the Mass, because of the frequent difficulties of receiving the Holy Communion by a non-Catholic spouse, as well as witnesses and other non-Catholics in attendance.
  • Miniatura
    Pozycja
    Akcja rozbiórek cerkwi na Lubelszczyźnie w roku 1938 . Problem odpowiedzialności Kościoła katolickiego
    Grzesiak, Krzysztof (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    In 2008 the Polish Orthodox Church celebrated the seventieth anniversary of the mass demolition of the orthodox churches in the province of Lublin. In the period from May to July of that year, about 130 church buildings were destroyed. They were of Greek Catholic or Eastern Orthodox origin and have been closed since 1918: they have not been claimed by the Catholic Church nor become permanent Orthodox parishes recognized by the State. The anniversary celebrations were characterized by a great organization and miscellaneous character: liturgical, cultural and scientific (symposia, exhibitions, publications). The campaign of 1938 has been again described in many research aspects. At present, it is universally evaluated very negatively as an enormous evil done to the Eastern Orthodox community, but also to the Polish raison d'etat. In this situation arises the question of the participation of Catholic communities in the infamous project. In fact, for a long time, there have been formulated opinions that the Catholic Church would has participated, and even inspired the whole campaign. In the shadow of the direct allegations there was the Diocese of Lublin, in which existed most of the destroyed Eastern Orthodox Churches, and also its ordinary - Bishop Marian Leon Fulman. Meanwhile, the bishop disapproved resolutely the demolition activities at its beginning. Also the Polish Episcopate refused to participate in the demolition. The Greek Catholic Archbishop Andrzej Szeptycki condemned it very strongly. The clergy of the Lublin Diocese initially treated the affair fairly indifferently. The cases of active defense of the churches were not frequent, but also rare were the occasions when the Catholic priests supported the demolition activities. The clergy criticized the drastic methods of temples destruction. They did not cause a conversion of the Orthodox faithful to the Catholic Church, but rather they provoked among them a great annoyance and hostility toward the Catholic Church and the Polish state. The laity represented different opinions. Some have seen in the demolition an act of historical justice, because in the period of national captivity the Russian Orthodox Church was a repressive tool of Russian policy towards the Polish people and the Catholic Church, especially the Greek Catholic Church. With time however, other views prevailed. The activities of 1938 had a deplorable impact on the Polish-Ukrainian relations, including the neighborhood dimension, and led to the tragedy of fratricidal conflict during the Nazi occupation. Today, the relations between the Catholic and Eastern Orthodox Churches in Poland have improved. However, it's still actual a demand for ecumenical reflection on the complex mutual history, in which the both sides have been persecuted.
  • Miniatura
    Pozycja
    Małżeństwo w luterańskich pismach wyznaniowych
    Jaskóła, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    The present study focuses on the topic of marriage and offers theological analysis of Lutheran Churches’ confessional writings, consisting of the following books: “Small Catechism, Large Catechism, The Augsburg Confession, The Apology of the Augsburg Confession, Schmalkald Articles, Treatise on the Power and Primacy of the Pope and the Formula of Concord”. Lutheran confessional writings treat the topic of marriage briefly and selectively. What is essential in the confessional writings is primarily the doctrine of justification. In places where this doctrine seemed to be undermined or threatened, there one notices not only a very critical opinion and evaluation, but also a sharp, polemical vocabulary. This is clearly visible in the criticism of the compulsory celibacy for priests, and criticism of assigning greater value to living in an unmarried state rather than married. Lutheran confessional writings concur, that marriage belongs to the order of creation. If marriage is a natural God-created institution, hence by the law of nature man has the right to marry. Marriage thus can neither be prohibited nor dissolved. The authors of the confessional books are in agreement, that marriage is not a sacrament, because it is not connected to the promise of grace. This assumption does not mean, that marriage has nothing to do with Jesus Christ, and therefore with salvation. The rejection of the sacramental character of marriage, the subordination of marriage to secular structures and the introduction of a clear division between the promises relating to life in the flesh, and the promises of grace, allows one to see whence comes human justification. A man is not justified either by marriage or by unmarried state, but only and exclusively through Jesus Christ.
  • Miniatura
    Pozycja
  • Miniatura
    Pozycja
    Małżeństwo mieszane zawarte z pominięciem formy kanonicznej
    Ryguła, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
    In ordinary circumstances, the canonical form is a necessary condition for the validity of a mixed marriage. If there are grave reasons, the local Ordinary of the Catholic party may dispense from it, however, some public form of celebration is required. To fulfill the requirement of a public form, a marriage should be celebrated in the presence of the minister of the other Christian party and in the form prescribed by it. This requirement is also fulfilled if a marriage is celebrated in the presence of the competent authority (representative) of the State according to the legitimately prescribed civil form, and as long as the form of celebration does not exclude essential goals of marriage. In the case when a non-Catholic party is of the Oriental Rite, the canonical form is necessary only for the licity of marriage. The validity of this marriage is conditioned by the intervention of the Church’s minister, and if the Catholic party is of the Oriental Rite the blessing of the priest is obligatory. This marriage is valid independent of the dispensation. If the non-Catholic party is of the Protestant tradition, the dispensation of the local Ordinary is a necessary condition for the validity. The local Ordinary may grant the dispensation if conditions prescribed by can. 1125 (CIC 1983) are fulfilled. If these are not fulfilled in a given time and, therefore, the dispensation is not granted, or if the parties are not asking for a dispensation and intending to get married, the marriage is not valid canonically. In order for a marriage to be valid, the Catholic party must request convalidation. If the cause of nullity of marriage is the lack of a canonical form of celebration, it is impossible to apply a simple convalidation. However, a marriage would be valid with a new celebration according to a canonical form. Another form of convalidaton is the radical sanation (sanatio in radice), e.g. if the Catholic party does not want to renew consent. According to can. 1161: “The radical sanation of an invalid marriage is its convalidation without the renewal of consent, which is granted by competent authority and entails the dispensation from (...) canonical form, if it was not observed, and the retroactivity of canonical effects” (CIC 1983). Sanatio in radice necessarly presupposes a permanence of consent of the parties in a moment of sanation. If this condition is fulfilled it is possible to classify an invalid marriage as a case of defected canonical form.