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Cardinal Józef Glemp, the Primate of Poland, in the spirit of his great predecessors – Cardinal August Hlond and Cardinal Stefan Wyszyński – also often visited Western Pomerania. These visits were both of business and private nature, which resulted from the obligation of being the Metropolitan Bishop of these lands in the years 1981-1992 as well as his concern for the local Church. He was up to 16 times in the Szczecin-Kamień Diocese: 7 times as the Metropolitan Bishop of the Szczecin-Kamień Diocese and 9 times as the Custodian of the Relics of St. Adalbert and the Metropolitan Archbishop of Warsaw. These visits were of different dimension and were associated with pilgrimages of the Pope John Paul II in Szczecin, Polish Episcopal Conferences, religious ceremonies and cultural events, and private tours. At this time, he visited four cities: Szczecin (15 times), Kamień Pomorski (2 times), Wolin (1 time) and Trzebiatów (1 time). He encouraged the residents of Szczecin and inhabitants of Pomerania to take care of the growth of faith and love at “the brink edge of our Republic” following the way of Mary – a patron of the Archdiocese. In gratitude for the whole service to the Szczecin-Kamień Church, the Szczecin-Kamień Metropolitan Archbishop Andrzej Dzięga honoured Cardinal Józef Glemp with the Grand Order of Saint Otto of Bamberg.
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Cardinal Józef Glemp, as the Primate of Poland, showed deep concern about the spiritual and social life of the faithful in Western Pomerania, i.e. the lands on the Odra River and the Baltic Sea. This is evidenced by both the number of His visits to the faithful of these lands and the gravity of the words He addressed to them during these meetings. Multiple arrivals to these lands (29 times, including 16 times to the Szczecin-Kamień Archdiocese and 13 times to the Koszalin-Kołobrzeg Diocese) and the gravity of the issues taken by Him in His official speeches, such as: the need to explore the region’s history and build on this the local patriotism by the faithful, and the need for fidelity to the Gospel values as a way of achieving eternal happiness, and finally awakening the regional forms of service in honour of the Blessed Virgin Mary, confirm more than enough His sensitivity to the material, social and moral situation of people of these lands and clearly show His sense of responsibility for the national and spiritual identity of this region of the Republic of Poland, i.e. on its north-western fringes located on the Odra River and the Baltic Sea.
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The review concerns collective work entitled Perspectives of faith. The editor is ks. Marek Jagodziński. The publication was published in the AVE Diocese Publishing House. It contains eight articles on current issues related to faith, inspiring to deepen its essence in the conditions of modernity and reflection on the attitude of a Christian in a secularized world.
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At the Faculty of Law and Administration of the University of Warmia and Mazury in Olsztyn on April 24, 2018, the 5th National Conference on Process Law was held. Its purpose was to analyze legal norms regarding the command in court and administrative proceedings in the system of Polish and canon law as well as judicial cooperation in this matter. Numerous speakers and multidimensionality of the issues confirmed how important and needed is a scientific discussion and reflection not only of theoreticians of the law but also of its practitioners. Many of the issues raised should become a contribution to further scientific struggles at subsequent conferences.
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In the light of the changes in the Church’s operations announced by the Second Vatican Council and the process of new evangelization as a form of post-Council attempt to respond to the contemporary challenges and the crisis of faith, the Diocese of Đakovo and Srijem issued, in 2008, the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem, titled You are Christ – for us and for all people. Their task is to be a means and a signpost for the realization of the idea of living Christian communities in which the lay faithful, together with the parish priests, would actively and co-responsibly contribute to the development and pastoral activities of their parishes. Therefore, the aim of this work, on the occasion of the tenth anniversary of their publication, is to present the results of a research that speak about parish priests’ experiences in the implementation of the synodal statements and decisions. This will be presented based on the analysis of 19 profound interviews conducted with parish priests of the Đakovo-Osijek Archdiocese in the period from March to May 2018. The analysis of the collected materials, carried out by a qualitative theory-based methodology, resulted in the development of a total of 8 categories which, on the one hand, show past experiences of parish priests in the implementation of the synodal statements and decisions and, on the other hand, several causes which, in their opinion, currently lead to difficulties in implementing the same. In addition, the analysis also points to several recommendations that, in the opinion of the parish priests, could lead to improvements in their further implementation.
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Following the first democratic elections, after forty-five years of the totalitarian communist regime, and during the Croatian War for Independence and the Greater Serbian aggression in the 1990s, the Church in the Diocese of Đakovo and Srijem has significantly changed its »face and reverse«, its circumstances and ambiance. The Second Synod was an event and an occurrence of the Holy Spirit and concrete man. The decisions, statements, and provisions of the Diocesan Synod were meant to become the daily life of the particular Church. The Book of the Synod »You are Christ – for us and for all people« was published in 2008. Ten years after the publication of the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem, a review of pastoral efforts over the decade shows that the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem have been realized to a greater extent in only 30% of the parish communities of the Archdiocese of Đakovo-Osijek. The crisis of the evangelizing zeal of presbyters and parish priests, the crisis of their identity, and the formation that largely ignored the synodal conclusions, the communist legacy which left behind religious indifference, non-coexistence with the Church, clericalism, passivity, and especially today’s culture of choice and the dictatorship of relativism are the fundamental and most common causes why the document »You are Christ – for us and for all people« is not the magna carta of pastoral work in the Archdiocese of Đakovo-Osijek. The analysis of pastoral efforts points to the need for greater expertise and qualifications, especially for the professionalization and specialization of the heads of offices, commissioners, and persons entrusted with one of the pastoral areas. Most heads of offices, commissioners, and secretaries, that are carrying out one or more other duties, try to accomplish the entrusted area without enough opportunities to apply themselves appropriately. There is a greater and stronger need to involve the laity in running certain offices and commissions. If the local Church wants to implement the synodal documents more effectively into the everyday life, it must find the strength to include the lay faithful into the pastoral life and
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Because of its constituent function within the category of history, time has always been a very important and frequently discussed topic in the Judeo-Christian tradition, and later in Christian theology, while the category of space in that same theology has remained more at the periphery of interest. However, in contemporary Christian theology, there is an awakened interest in this category and an attempt to show it as an immanent theological category, as we recognize within it the existential religious question of human search for God’s presence and closeness. It is an approach where space is contemplated as a relative dimension in relation to God and man, and on the other hand as a possible characteristic of God’s very being. With this argumentation, the question of space has also found its place in the theological explorations of Jürgen Moltmann. He ponders how to contemplate space within the experience of God, that is, how to contemplate and understand God if we try to contemplate space in God and God in space. He explores this issue through his religious-theological openness to the world (clearly visible within his theology of creation), but above all through a consistent internal development of his entire theological thought which is centered and grounded in trinitarian theology, a fact that is recognized and shown in this paper. Moltmann would find some starting elements for his theological reflection on space in the Old Testament understanding of God (»šekinah«, »makom« and »zimzum«), as presented in the first part of this paper, while he would find and develop the fundamental grounds for a theological interpretation of the category of space only within the trinitarian Christian doctrine, as presented in the second central part. Here we show that the patristic doctrine of perichoresis has served as Moltmann’s main grounds to clearly focus on the category of space as a theological category, which is recognized as the fundamental turning point within his theology. Finally, the third part of the paper presents the consistencies which extend from Moltmann’s trinitarian reflections to his theology of creation, and later to Christian eschatology, where the reflection on the category of space holds a very important place. This category has somehow proved to be the fundamental category of his theology, but also the red thread that is always re-emerging, interconnecting and completely permeating and defining that theology.
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In the article, the contemporary lack of representation of the axiom »grace presumes nature« is recognized as a providential opportunity for its renewal in theology and spirituality. After indicating some of the causes for neglecting this scholastic axiom, the second chapter interprets its theological interiority through an attempt to answer the inexhaustible question of the relationship of grace and nature. The third chapter brings further clarification through the axioms »grace does not destroy nature« and »grace perfects nature«. In analogy with Christ’s incarnation, it becomes apparent that nature, or creation, should always be understood in the perspective of grace, which is the first fact of the history of salvation. The restoration and deepening of these axioms contributes to linking the entire history of salvation, but also the history of theology and spirituality, and to a deeper understanding of what is truly natural and what is divine, graceful, and what as a gift and opportunity defines a man to the very foundation of his created nature.
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Starting from the change and development in the understanding of the presbyterate and the episcopate at the Second Vatican Council, the author introduces the liturgical understanding of ministerial priesthood based on a comparative analysis of the ceremonial rite for the ordination of priests. The ministry of presbyters and bishops must always be understood from their ministerial, that is, their communal relationship with one another as well as with God’s people. The author develops the given topic in three units: the discovery of the liturgical foundation of ministerial priesthood; the bishop and priest as ecclesial subjects in the light of the ordination of bishops and priests; according to the liturgical theology of communion: some indications for lex vivendi. Through the contextual and comparative analysis of ordination and with a special emphasis on the original euchological context, the author concludes the reflection by reading the distinctiveness of the correlation of priestly and bishop’s ministry, whose identity and communion is given and formed by the worship of the Church.
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The paper analyzes the understanding of the pastoral and catechetical dimension of the bishop’s ministry in the documents of Pope Francis. In four parts, the paper presents the content and characteristics of bishop’s pastoral and catechetical activities, the mode of its realization and concrete contribution. Speaking primarily of the Jesus-like dimension of bishop’s pastoral-catechetical activity, the paper analyzes, it »stops« on Jesus’ face as the image and the synonym of bishop’s necessary evangelizing zeal, fer¬vor and transformation. Jesus’ transformed face is a call, a mission and a need for the evangelizing, pastoral and catechetical transformation. The Jesus-like face speaks about the necessity of bishops being imbued with the principles and values of Jesus, about the necessity of their testimony and concrete love rooted in pastoral and catechetical activity. The second part of the paper brings concrete tasks of bishop’s ministry in the pastoral and catechetical sense: the incorporation of the Gospel in the socio-cultural environment, creating new models of pastoral-catechetical activity, promoting missionary communion, reviewing traditions, overcoming the »rural syndrome« in the pastoral-catechetical activity, the need to realize the bishop’s ministry in the dimension of »Jesus the Citizen« and »going out« to the peripheries, especially with a better family pastoral. In the third part, the author analyzes the pastoral-catechetical postulates of the bishop’s ministry through the prism of stronger inculturation, active, rather than re-active pastoral-catechetical activity, the overcoming of atheistic and anti-ecclesial culture of modern man, the need to preserve the original ways of incorporating the Gospel in the society, and the need for a stronger pastoral and catechetical inculturational involvement of bishops in their own dioceses. The fourth part of the paper points to the social dimension of the pastoral-catechistical activity of bishops, by stressing the need for bishops’ initiative to overcome evil and poverty that are present in the world, to deprive and eliminate their consequences, to point out their structural causes, with concern for ensuring health care for every person, the dignity of work, fair pay, protection of the dignity of human life, to contribute to and spread social dialogue as an essential dimension of peace and common good in the world.
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Clients have a right to a fair trial. Judges and other officials ensure fairness by observing secrecy (cf. can. 1455, CIC 1983). This is necessary in a penal trial and in some cases also in a contentious trial. Judges are also required to maintain confidentiality concerning the discussion among them in a collegiate tribunal when making their judgement. If they breach the law of secrecy, they are punished with appropriate penalties and also with dismissal from office. The judicial examination of the parties is the core of the process. This phase leads the gathering of that important information which can lead the judge to the truth (art. 177, DC). »The best way of obtaining evidence are the statements of the spouses. The spouses are expected to be sincere and honest when describing their failed marriage.« A judge is obliged to remind the parties and the witnesses about their duty to speak the whole truth and only the truth.
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Review of: Peter NEUNER, Per una teologia del popolo di Dio –– Queriniana, Brescia, 2016., 246 str.
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Review of: Milan ŠIMUNOVIĆ – Ivica PAŽIN, Promjene u katehetskom pastoralu župne zajednice. Utopija ili stvarnost?, Kršćanska sadašnjost, Zagreb, 2017., 462 str.
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The author of the paper discusses Christian testimony as a fundamental position from which a believer and Christian community start the proclamation of the Truth that is recognized as fundamental for life. Testimony is examined from biblical positions and put in the context of modern society and the context of Christ’s Paschal Mystery in order to develop a reflection on the form and content of contemporary witnesses. In reflecting on the testimony, the author leans on the thought of the Swiss theologian Hans Urs von Balthasar and, based on his insights, the author develops some elements of testifying that stem from the Cross of Christ. From the Cross, which represents kenosis, we can read the form of testifying as well as the contents of the testimony, which involves every act of humility of Christian life. The author concludes with some specific expressions of the form and contents of Christian testimony in the contemporary context from the position of contemplating the Cross, all with the aim to present this thought out testimony as a dialogical and integrating element of the Church and the contemporary society.
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In this article, we are discussing the main ecumenical steps that have been taken in the Catholic Church regarding ecumenism with special emphasis on the Catholic- Lutheran dialogue. Besides the introduction and conclusion, the article is divided into four short chapters. In the first chapter, entitled ≫The Week of Prayer for Christian Unity≪, we briefly presented the origin and emphasized the importance of this week of prayer. Namely, in many parish communities it is often the only ecumenical activity throughout the year. The second chapter speaks of the Second Vatican Council and the ecumenical opening of the Catholic Church through several different emphases: ≫Focus on Ecumenism≪, ≫Secretariat for Christian Unity≪, ≫The Presence of Non-Catholic Observers at the Council≪, ≫New Approach to Ecumenism - Unitatis Redintegratio≪, ≫Subsistit in≪, ≫Hierarchia veritatum≪. The third chapter discusses the joining of the Catholic Church in the ≫Faith and Order≪ movement, while the fourth chapter discusses the ≫Joint Declaration on Justification≪ from 1999 and the 2013 document entitled ≫From Conflict to Communion≪. In conclusion, we can say that the attitude of the Catholic Church in the 20th century towards ecumenism should be divided into two parts: before and after the Second Vatican Council. The 500th anniversary of the Reformation is an opportunity to continue the ecumenical dialogue between the Lutherans and the Catholics even more fervently, and to make the final steps towards a visible unity.
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When a person unburdens their soul to a priest to confess their sins in the sacrament of penance, a sacred bond is formed between them. It is Christ who forgives sins through the priest as the minister of the sacrament of penance. The priest cannot disclose what was said in confession to anyone and is bound by absolute professional secrecy which is called the sacramental seal. The canons 983-984 deal with two aspects of secrecy which the confessor and others who may acquire knowledge from the celebration of the sacrament of penance must observe. The secrecy pertains to everything heard in the individual confession. According to the Can. 983, the sacramental seal is inviolable. The confessor cannot reveal the contents of a confession either directly or indirectly, by some sign, suggestion, or action. If a confessor directly violates the sacramental seal, he incurs an automatic (latae sententiae) excommunication reserved to the Apostolic See. If he does so indirectly, he is to be punished (ferendae sententiae) according to the seriousness of the offense (Can. 1388, §1). Besides the confessor, an interpreter and anyone else who in any way have knowledge of sins from confession are also obliged to observe secrecy. If they do not adhere to that, they are to be punished with a just penalty, not excluding excommunication (Can. 1388, §2). In the case of direct violation of the sacramental seal, the Apostolic Penitentiary has competence for the remission of the penalty of excommunication by a special proceeding. In other cases, the competence lies with the Ordinary.
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Using the imagological analytical method, based on controversial catechisms of the northern Croatian Franciscans (Bačić, Vilov, Pavić) from the 18th century, the paper addresses the phenomenon of constituting the confessional (Catholic) identity and (Orthodox) alterity as the central part of the issue. Therefore, the paper aims to clarify the confessional otherness through the analysis of the interrelationship of auto-images and hetero-images between Catholic and Orthodox Christians in the 18th century, primarily in Slavonia. The mentioned Franciscans, as members of the cultural circle of Buda (Budim), wrote works of theological controversy in the vernacular, which was an expression of particular theological interest among the (Slavonian) religious polemicists in the 18th century. During their pastoral work, all three Franciscans must have been in contact with Orthodox Christians, however, the target readers of the Franciscan controversial texts were not the Orthodox Christians but Catholics for whom such works were intended as a practical aid for religious dialogue with the Orthodox Christians. Therefore, it is not by accident that the northern Croatian Franciscans inserted controversial parts in their catechisms (although it is not their main purpose). Neither Bačić, nor Vilov, nor Pavić wrote true religious polemics, like those of the Jesuit written in Latin (Pejačević, Werntle, Šimunić) as well as Croatian (Kanižlić), but their catechisms are largely characterized and determined by controversial thematic/problematics. They are especially valuable because they are written in the vernacular, which is rare in the polemic genre of the 18th century, characterized by the grand style (Latin language), complex theological and church history themes, as well as orientation towards educated recipients. The catechisms of the above-mentioned Franciscans reveal a legacy of tendencies and preoccupations of the post-Tridentine era of the Catholic Reformation and are also a peculiar and important indicator of the direction of religious polemic literature within the scope of a wider context of literary culture of the 18th century Slavonia.
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Review of: 163 Ivica RAGUŽ, Teološki fragmenti I. – Teološki niz Panni, Knjiga 7., Đakovo, 2016., 566 str.
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Review of: Marijan MANDAC, Krst i euharistija u novozavjetnoj i otačkoj predaji – Kršćanska sadašnjost – Služba Božja, Zagreb – Split, 2016., 208 str.
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