Studia Oecumenica, 2011, T. 11

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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).
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.
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.
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.
Uglorz Marek Jerzy, Ekologiczne wątki w biblijnej historii zbawienia, Bielsko-Biała: Augustana 2010, 259 s., bibliogr., dodatek, seria: Biblioteka Teologiczna Augustyna, t. 1, ISBN 978-83-62109-14-2.
Porada, Rajmund (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
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.
Seiichi Yagiego japońska „chrystologia buddyjska”
Klejnowski-Różycki, Dariusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Japan is shintoist country where strong influences of Buddhism are present. There is small percentage of Christianity in Japan but it is Christianity that produced the greatest number of theologians in Asia, excluding India. One of the most interesting theologians who was inspired by Buddhism is Seiichi Yagi. In his christology he puts separately Logos, Christ and historic Jesus from Nazareth and by this he shows similarities to the concept of Buddha’s three bodies. Yagi applies Katsumi Takizawa’s ideas about two contacts with God. First contact assumes that God lives in every human being and second contact is the moment of illumination that led to creating Christ out of Jesus. The characters of Buddha and Jesus are similar to each other: both rejected egoistic ego and adopted true self through illumination.
Eklezjologia Jana Wesleya
Zuber, Dariusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Article presents the ecclesiology of the founder of Methodist Church rev. John Wesley. The first chapter describes the functioning of Methodist Associations in the context of their theological and formal ties with Anglican Church. The differences and similarities between Anglicanism and Methodism (its early version) are the main point of the chapter. The second chapter presents the crucial points of Wesley’s ecclesiology. At first part of the chapter the main points of Wesleyan understanding of church are deeply described (oneness, unity, holiness, universality, apostolicity). The following parts of the chapter are devoted to analysis of the means of grace and sacraments and also the system of government in Methodist Church, especially the understanding of the role of bishop in the church. This part of article is crucial because it shows the Wesleyan withdrawal from Anglican ecclesiology. It influenced on founding of Episcopal Methodist Church in America what happened when Wesley was living. The last chapter characterizes the doctrinal rules which were established by Wesley and also the process of their creation and their background.
Общественно-экологические последствия культурнорелигиозных глобализационных процессов конца XX столетия
Kubicki, Dominik (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
W kontekście aktualnych procesów globalizacyjnych współczesności początków XXI stulecia autor podnosi doniosłość wyartykułowywanej refleksji także ze strony społeczności postkomunistycznych i posttotalitarnych, integrującej się Unii Europejskiej i jej państw członkowskich. Doniosłość wynika z konieczności podjęcia refleksji, która nie byłaby naznaczona jednostronnością postrzegania oraz interpretowania współczesnych procesów integracyjnych, jaką zdaje się być przeniknięta myśl intelektualna Zachodu europejskiego i zaatlantyckiego. Bowiem refleksja czyniona przez intelektualistów Zachodu zdaje się nie wychwytywać ważności faktu, że świeckie zamienniki religijności, czyli totalitaryzm i zachodni konsumpcjonistyczny kapitalizm, stały się zaledwie karykaturą ludzkich aspiracji oraz ideałów, powodując z kolei wypaczanie się intelektualnych koncepcji, stanowiących podstawę kształtowania kolejnych etapów mondializacji. Refleksja artykułu została rozwinięta w trzech etapach. W pierwszym autor podjął próbę scharakteryzowania potęgującej się aktualności zagadnienia globalizacyjnego. W drugim etapie refleksji skoncentrował się na podniesieniu konieczności rozróżnień w analizach stanu ludzkich społeczności na obecnym etapie procesu globalizacyjnego. Podniósł ważność rozpoznania zróżnicowania etapów rozwoju historycznego ludzkich społeczności, które zostały zastane przez globalizacyjną równoczesność, wynikłą z możliwości techniczno-technologicznych. Natomiast w etapie trzecim i ostatnim podjął próbę zarysowania możliwości przezwyciężenia bezradności ideologicznych wizji w sprawie rozwiązania kwestii społecznych w konsekwencjach społeczno-ekologicznych procesów mondializacyjnych w zróżnicowaniu kontynentalnych lokalności kulturowo-religijnych.
Siostra Stanisława Andronowska i jej ekumeniczne dzieło. Lubelska Szarytka we wspomnieniach nierzymskokatolików, red. Mariusz Orłowski, Monika Drozd-Orłowska, Podkowa Leśna: Wydawnictwo „Signa Temporis” 2010.
Jaskóła, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Dwa płuca – model chrześcijańskiej kultury według Wiaczesława Iwanowa i Jana Pawła II
Рek, Kazimierz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
When in 1926 Vyacheslav Ivanovich Ivanov (d. 1949) confessed faith in the Catholic Church, he wrote that for the first time he truly felt a member of the Orthodox Church, having been breathing before with only one lung. In this way the Russian thinker and poet openly accepted the Christian heritage of the East and West. He is now known as the author of the idea of two lungs. A seminar was devoted to the idea in Rome in 1983. During an audience with the delegates, Pope John Paul II said that the idea was also close to his heart, which he had made known during his first pilgrimage to France in 1980 and later in his Redemptoris Mater (1987) encyclical. The conception of the two lungs of the Church and of Europe developed on the basis of the Christian doctrine of God in three persons, which reconciles unity with diversity. The unity can be realized at the Church level (between the Orthodox and the Catholic churches) or at the social level (unity in and of Europe). The teaching of Vyacheslav Ivanov and John Paul II can also be inspiring in one’s considerations of culture and faith.
Ekumeniczna perspektywa rozumienia sakramentu jako wydarzenia komunijno-komunikacyjnego
Gąsecki, Krzysztof (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Ekumeniczne nowości wydawnicze
Anderwald, A.; Porada, R.; Urban, J. (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
L’azione universale del Paraclito negli scritti di Carlo Porro
Maj, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Niniejszy artykuł stanowi prób przedstawienia form obecności Ducha witego na różnych płaszczyznach i w różnych wymiarach teologicznych w oparciu o spuściznę naukową włoskiego teologa Carlo Porro. W pierwszej części artykułu przedstawiono, w jaki sposób Duch Święty jest obecny we współczesnym świecie. Uwaga została zwrócona przede wszystkim na fakt, iż Paraklet jest wszędzie tam, gdzie obecne są walory promujące człowieka, poszukiwanie dobra i prawdy oraz dążenie do jedności. W tych poszukiwaniach zwrócono szczególną uwagę na charakter obecności Pocieszyciela, dążącego do jedności we współczesnym świecie i Kościele, który staje się znakiem szczególnej jedności. Następnie przedstawiono Ducha Świętego jako główne źródło poznania Boga oraz wskazano na Jezusa Chrystusa jako centrum wszechświata. W drugiej czci tekstu podjęto na nowo zagadnienia Spiritus Creator. Tam, gdzie mamy do czynienia z Duchem Stworzycielem, tam też objawia się Jego zadanie na rzecz jedności. Chodzi tu także o zagadnienie tzw. ekologii pneumatologicznej. Zwrócono także uwagę na sposób, w jaki Carlo Porro omawia zagadnienie ciągłego stwarzania. Ekumeniczne działanie Pocieszyciela to także dążenie do prawdy i ukazywanie jej światu. Tym kwestiom poświęcona jest trzecia część artykułu. To właśnie Duch Święty – Duch jedności prowadzi do pełni Prawdy. Następnie omówiono ekumeniczny charakter różnych działań Parakleta, z którymi się spotykamy na co dzień nie tylko w Kościele, ale i poza nim. Ostatnie zagadnienie dotyczy eschatologicznego natężenia aktywności Ducha Świętego.
„Bóg umarł” – Allah żyje. Islam jako inspiracja budzenia gorliwości w iary
Babiński, Jarosław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
Islam is increasingly present in the world of European culture. This situation raises questions about the future shape of Europe as a result of the religious culture of Islam's confrontation with the secular culture of the Old Continent. The Roman Catholic Church is in favour of conducting a dialogue with Islam and cooperation for the development and defence of values which are important to both great religions. In the era of the “death of God” the fidelity and zeal of religious Muslims can be a special inspiration of religious awakening among Christians today. The return of Europe to her religious roots is a prerequisite for the duration of her cultural identity.
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.
Max Josef Metzger – pionier ekumenizmu w Kościele rzymskokatolickim
Tempczyk, Katarzyna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
The paper presents person of Max Joseph Metzger (1887–1943) – the Catholic priest who created, in 1938, in Germany the ecumenical brotherhood Una Sancta. Ecumenical activity of Metzger was presented in the broader context of his other involvements, among them, his activity in peace and Esperanto movements. In 1943 Metzger was accused for betrayal and sentenced for the death. In 2001 his beatification process has started.
Walor prawny przeszkód małżeńskich funkcjonujących w Kościele prawosławnym w przypadku małżeństwa zawieranego między katolikiem i prawosławnym
Dzierżoń, Ginter (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
In the presented article, the author focused on the issue of the legal value of marital impediments functioning in the Eastern Orthodox Church in view of marriages between Catholics and Orthodox Christian. The analysis carried out shows that question of legal value of marital impediments in Eastern Orthodox Church is of rather complex nature. The Study proves that both the impediment of consanguinity and marriage knot are directly related in Natural Law. Therefore, if such is the status of these legal restrictions, they should apply in everyone. The discipline of the Catholic Church as for the impediment of consanguinity remains coherent with the discipline of the Eastern Orthodox Church. Hence, there are no significant interpretative problems in this case. The nature of the discipline concerning the impediment of marriage knot is slightly different because the solutions applied in the analyzed legal system tend to collide. As a result, on 20 October 2007 Apostolic Signatura issued a decree which states that the first marriage entered by an Orthodox Christian ought to be considered valid on the basis of presumption rule. The majority of impediments which appear in the catalogue of the Orthodox Church is derived form statute law. According to the assumptions of can. 780 § 2, no. 1 CCEO, the legislators of the two Churches retain jurisdictional autonomy in this matter. Therefore, each of them has the right to introduce autonomous discipline compatible with the tradition of his Church.
Reflexia nad kresťanským manželstvom v kontexte byzantských liturgických textov
Slodička, Andrej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
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.

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