Mariologia w dialogu katolicko-zielonoświątkowym

Abstract

Dialog between the Roman Catholic Church and leaders of some Pentecostal Churches started in 1972 and so far three common documents were published. They can be considered as a reflection of the following stages of the common works, which lasted five years each (first: 1972-1976, second: 1977-1982, third: 1985-1989). The first document entitled: Final Report of the Dialogue between the Secretariat for Promoting Christian Unity of the Roman Catholic Church and Leaders of Some Pentecostal Churches and Participant in the Charismatic Movement within Protestant and Anglican Churches: 1972-1976, presents the following issues: Holy Scripture and its relation to Tradition, the Christian initiation, baptism in the Holy Spirit, the charismatic renewal, the discernement of spirits. The second document called: Final Report of the Dialogue between the Secretariat for Promoting Christian Unity of the Roman Catholic Church and Some Classical Pentecostals: 1977-1982, deals with: speaking in longs, the interpretation of the Holy Bible, faith and experience, Tradition and traditions, fellowship (koinonia), healing, Mary, ways of serving in the Church, ordination and apostolic succession. The third document known as Report from the Third Quinquenium of the Dialogue between the Pontifical Council for Promoting Christian Unity of the Roman Catholic Church and Some Classical Pentecostal Churches and Leaders: 1985 - 1989 is concentrated on the problems of fellowship (koinonia) in relations with Word of God, Holy Spirit and Baptism. Apart from that. ii also presents koinonia and fellowship of Saints, and the role of koinonia in the life of the Church. The articles placed in the present annal are a try of bringing closer the question of the ministry of healing (T. Kosiek) and some mariological problems (W Dijbrowska-Macura) discussed during the second stage of the dialog. The ministry of healing understood as an effective prayer for the healing was present at the Pentecostal Churches from the very beginning of their existence. Two main factors caused its revival in the Catholic Church. Firstly - the post-conciliar reform of sacrament of unction of the sick; and secondly - the Catholic charismatic reneval. In the end of the sixties of our century the ministry of healing begin to be practiced in the Roman Catholic Church. From the Middle Ages the attitude of reluctance towards the ministry of healing was shaped by philosophical currants based on Aristotelic views contradicting the possibility of immediate God’s interference in ruled by rationalistic laws of the world of nature. They introduced the dualistic way of thinking by separating God from creature, grace from nature, soul from body. It coresponded to the evolution of the sacrament of unction of the sick, in the direction of ’’extreme unction” and underlining only its spiritual effects The Second Vatican Council changed that one-sided vision by taking into account physical healing as one of the possible fruits for the one who received that sacrament. The Catholic-Pentecostal dialogue which took place recently, was a mile stone in the process of introducing the subject of the ministry of healing in the Catholic theology. Some convergences of the dialogue which are worth of pointing out: the purpose of the ministry of healing (both sacramental and non-sacramental) in the Roman Catholic Church is to heal a human being integrally, it means in spiritual, emotional and physical dimensions; Jesus has been always active as the healer of man; and finally that the laics who participate in the ministry of healing by prayer and taking care of the sick do that as the members of the Body of Christ. From the wide spectrum of the mariological issues, the consensus in many matters has not been reached, because in the Pentecostal opinion, many dogmas of the Roman Catholic Church do not have distinct basis in the Bible. Both sides agreed unanimously that Mary takes a special place in the history of salvation. It is the result of the fact, that she became the Mother of the Son of God - Jesus Christ. Also in the common agreement there is no question about the virgin conception of Jesus. At the same time the Pentecostals reject the Catholic dogmas of the immaculate conception and the assumption of Mary. The Catholics and the Pentecostals confess that the only Saviour and Mediator between God and man is Jesus Christ. The Pentecostal Churches understand that truth in the way excluding the mediation of somebody but Jesus, and they reject every kind of devotion towards Mary and the Saints, accepted by the Catholics.