Ełckie Studia Teologiczne, 2004, T. 5

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    Katolickie czasopiśmiennictwo religijne w diecezji łomżyńskiej w okresie II Rzeczpospolitej
    Guzewicz, Wojciech (Instytut Teologiczny Diecezji Ełckiej, 2004)
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    Kościół w świetle nauki o usprawiedliwieniu
    Lipniak, Jarosław M. (Instytut Teologiczny Diecezji Ełckiej, 2004)
    A role and a place of the Church in the Christ’s work of redemption and ecclesia! mediation of a grace are everlasting moot point for the Lutherans and the Catholics. None of the parties negate such comprehended reality of the Church, a difference however regards to content meaning of those expressions. At the end of second and during the third stage of the Catholic-Lutheran dialogue a statement on existence of fundamental discrepancy (Grunddifferenz, Fundamentaldissens) has appeared, which lies at grounds of division between both religions. Existence of that discrepancy has been appointed first of all in a problem of a place of the Church in the event of redemption, in understanding of sacramentality and instrumental role of the Church and human co-operation in the redemption event. Signed ecumenical documents, in particular Joint declaration on the doctrine of justification must involve dogmatic implications also on the ground of ecclesiology, in order to avoid complaining that the dialogue between the Churches and signed document on the justification actually nothing changed. So, making the theological-dogmatic implications of already signed documents it’s worth thinking and expressing criticism of proposal in order to replace fully a concept of“ sacrament” regarding to redeemed instrumentalization of the Church and instead use the terms “sign” and “tool“ or to develop other theological language devoid of ambiguity. Such attitude to the above issue would allow to emphasize much more consent of both parties in so important discipline like ecclesiology. The more so because both parties of the dialogue agree as to fact that connection of the Christ with the Church can not be presented in the way to cover equality of this relationship. Both the Catholics and the Lutherans subscribe that on the basis of the New Testament relationship between the Christ and the Church is based at the same time on unity and distinctness excluding in this way any identity. Church in the light of the doctrine on justification is first of all redeemed and gifted Church that exclusively thanks to the Christ through Word and Sacrament is a place of effective giving salvation. There is also a consent that neither people nor the Church can be perpetrators of salvation, nor to administer it. The salvation is always a gift.
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    Warum besitzt Litauen keine katholische Universität?
    Žemaitis, Kestutis (Instytut Teologiczny Diecezji Ełckiej, 2004)
    Since the beginning of the Lithuanian State (historian present it as the year 1009) and after Lithuania’s christening it was the state and the Church that cared about education in the brand principality of Lithuania. The first catholic school was founded at Vilnius Cathedral in 1307. During the following the centuries that followed such and alike schools were being founded at various churches and cloisters, that took care of them. Jesuitic college (later it became Vilnius University) played a very significant role in preserving Catholicism even during the spread of Protestantism in Lithuania (XVI-XVII centuries). Any Catholic activity was greatly opposed from 1795 till 1918 (the years of czarist occupation). While Christian democrats were in power in inter-war independent Lithuania (1918-1940) the Lithuanian Church was not strong enough economically to found a catholic university, yet it was in no need. The then unjustifiable diplomatic relations between Lithuania and the Vatican as well as Lithuania’s political ambitions made the relations between the Church and the State quite tense. It was also caused by the unfriendly position of the Vatican’s diplomat during the conflict between Lithuania and Poland, when in 1920 Lithuania’s historic capital Vilnius fell under the jurisdiction power of Polish Church. When the leftists came to the Seimas and President’s institution the Church efforts were also restricted for political considerations. The then civil power did not permit a catholic university in Lithuania. After the WW II the Soviet power destroyed the Church and any catholic school (even a primary one) was out of the question. Lithuanian Catholic Church regained a lot of previous rights only after the reestablishment of Lithuanian’s independency on March II, 1990. The Church is still being accused of the firm position conserning natural moral values and Christian moral laws. At present higher theological studies are concentrated in four priest seminaries and in the faculty of Catholic theology in Vytautas Magnus University. Laypersons as well as clergymen can study in this faculty training theologists and specialists for Christian education. Because of economic difficulties in the present independent Lithuania for the time being it is impossible to establish a separate catholic university although it would be necessary in the post-Soviet country to educate a new generation of intellectuals.