Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 6

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Przeglądaj Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 6 wg Temat "Church"

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    Odnowa diakonatu stałego w Kościele rzymskokatolickim
    Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The restoration of the permanent diaconate in the Roman-Catholic Church is closely connected with the restoration of the Church, which wants to realize itself in the contemporary world as one which serves (Dogmatic Constitution on the Church 3; 38; 40-45), in order to become in this way a genuine sign of Christ-Deacon, „who did not come to be served, but to serve, and to give His life as a ransom for many” (Matt. 20, 28). It is enough to say that the word ’’diaconia” appears 190 times in the Council documents. To be sure, the reactivation of the permanent diaconate in the Roman-Catholic Church was done on the strength of article 29 of the Constitution on the Church, but this idea had recurred continuously in the Church a long time before the Council. It suffices to mention the initiative of the Council of Trent (caused by the reactivation of the diaconate by the reformers), another one by the German Caritas before the Second World War, one by Hannes Kramer (who established diaconate circles in the GFR), one by Rene Schaller (in France), and by Alberto Altana (in Italy). In the present article the author points to the stages of the development of the thought connected with restoration of the permanent diaconaite, and – in brief – reflects on the conception of the permanent deacon’s service in the contemporary Church. It seems – according to the theological-pastoral conception of the Church’s self-construction and to motu proprio Ad pascendum – it should be community-creating, i.e. the deacon should be a creator, an animattor, and a co-builder of various Church communities and the one who will integrate the disintegrated people inlto a lay and Church community.
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    Pastoralna troska posoborowego Kościoła o budzenie i rozwój powołań kapłańskich
    Kulpaczyński, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    In modern times, especially in some countries, the evangelical statement keeps recurring „the harvest is so great and the workers are so few” (Matt. 9, 37). The present article takes up this problem from the pastoral point of view. First, it presents the after-Council understanding of vacation. It stresses that the essential element is the anticipaiting God’s love, and the important factors are: the gift of grace, the recognition of it, and vountarily accepting it as a task to be fulfilled, as well as the official approval of it. After the Council the understanding of vocation is less juristic and more theological. Next, various forms of the Church’s pastoral efforts aimed at waking the vocations among young people are presented. Attention is paid to the irreplaceable role of the family, the value of pastoral work with small groups, the use of scientific achievements, and especiall of the achievements of psychology and sociology, and the necessity of the priests’ apostolic devotion to waking the vocations. The ways of accompanying the vocation are discussed, with paying special attention to the theological, psychological and sociological aspects. It is pointed out that the main source of the development of vocations is God’s grace, although it does not exclude the constant search for new ways to care for their development. Finally, the current possibilities of the priestly vocations’ ministry are presented, with paying special attention to the factors intensifying the Christian formation. It is also stressed that new forms of concern for the workers in the Lord's vineyard must still be looked for.
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    Teologiczne przesłanki odpowiedzialności za środowisko przyrodnicze
    Grześkowiak, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The contemporary ecological crisis, which can lead – if it is not stopped in time – to a complete destruction of the biological life on the earth, is also a challenge for the Church. Christians, who are not free from „joy and hope, grief and fear of the contemporary man” (Dogmatic Constitution on the Church 1), cannot stay indifferent to the problem, which has became a „to be or not te be” for the human race. The Apostolic See has spoken on the problem of the protection of the natural environment several times (Paul VI, John Paul II). Refuting the contemporary charges against Christianity which say that it is mainly to blame for the widespread myth, of the economic growth and the ecological crisis connected with it (C. Amery, D. Meadows, L. White), the author tries to show and interprete the most important theological premises appealing to the Christians to take up the responsibility for the natural environment. The analysis leads him to the following conclusions: 1. The idea of God’s image in man cannot be restricted only to the man’s cosmic function. Including this function in the whole of other man’s abilities and obligations hidden in the idea of „God’s image” (also the social, theological and historical functions) enables one to avoid the charge that Genesis supplies motivations for mankind’s unlimited rule over the world, and an excessive exploitation of natural resources. God’s mandate „Fill the earth and subdue it” (Gen. 1, 28) means serving the world, managing it according to God’s plan, taking care of its integrity and development. Nature, space, as God’s creative work, demands respect, a serving attitude and a spirit of responsibility from people. 2. The ecological responsibility can be also inspired by the cosmic aspect of St. Paul’s, St. John’s and the Fathers of the Church’s Christology as well as by the thought of Teilhard de Chardin, who recognizes Christ as the personal centre of the universe, which will find the end of its evolution in Parusia. The whole cosmos is closely connected with Jesus Christ and his salutary work. Christ is the purposeful and model cause of the universe and the principle of its consistency. The matter (human body) accepted in the Incarnation has reached its final perfection in the Resurrection; in the beloved Christ’s Body it received a participation in the eternal fulness of God’s life. Hence the Resurrection is the origin of liberation and worship, which comprises the whole universe, it is the beginning of the Pascha of cosmos, whose epilogue will be „a new heaven and a new earth” (Rev. 21, 1). 3. An equally strong motivation for the Christians’ responsibility for the natural environment is the law of love towards one’s neighbour, which is fundamental for the Christian ethos. It is valid not only in individual relations, but also in the dimention of the local community and the whole mankind. Interhuman solidarity demands establishing the limits of growth in order to guarantee in this way satisfactory conditions of existence for all the people on the earth and the future generations, since also the quality of the natural environment determines the life which becomes a man. Submitting the uncontrolled growth to a criticism, Christianity establishes at the same time the moral principles of progress and development, whose measure must be always the man, i.e. the real needs of the whole man and all the people. The postulate of reasonable „quality of life” realizing the principle From „have more” to „be more” and the ascetism of consumption connected with it, belongs to the elements of ecological ethics.