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Over 190 years have passed since the first edition of the Russian Orthodox Church’s Catechism („Prostrannyj Hristianskij Katehizis Pravoslavnoj Kafoliceskoj Vostocnoj Cerkvi”), and no new official explanation of faith have been elaborated, which resulted in a discrepancy between the view of Tradition between the contemporary orthodox theology and the definitions and explanations contained in the Catechism. The article brings the reader closer to the modem three-level understanding of Tradition in the Orthodox Church and the relation between Tradition and Scripture. It also showsdifferent forms of Tradition that have always been passed on by the Church, and confronts them with the definitions presented in the Catechism, in order to show the need to develop a new explanation on tradition. The Polish edition of the Catechism in 2001 omitted the introductory part on Tradition, which proves that the editor was aware of how out-of-date the presented knowledge was.
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The article presents the Cross of Jesus, being the main symbol of Christianity, as the essential theme of the Christian proclamation. It begins with considering the theological significance of historical realism of the Cross. Further, it reflects on the place of the Cross in the apostolic proclamation. Finally, two main intuitions regarding the Cross, which are present in this proclamation, are discussed: the fact that the Cross fulfils those Old Testament prophecies that refer to the Messiah and that God reveals himself most fully in Jesus’s Cross.
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The phrase „pastoral care” in the Polish language is strictly associated with the word “shepherd”, and thus it is related to the good of the soul and its salvation. Being aware that marriage and family constitute one of the most precious of human values, the Church wants to preach its messages and offer help to all who, according to John Paul II, know the value of marriage and family and accordingly seek to live faithfully, to those who are uncertain and anxious and search for the truth, and those who unjustly face obstacles in pursing family of their own kind. The Church also wishes to serve all who care for the destiny of marriage and family (FC 1). Pastoral care of families is directed at the man and aims at bringing him to salvation in a way of his natural vocation and his natural and basic living environment, which is family. The main task of pastoral care of families is thus proclamation of the truth about marriage and family and assistance to realize it by all married couples, and thus help in bringing spouses and all members of the family to sanctification and salvation, as well as help for the Christian family to become a domestic church, a community of love, life and faith. As each family is not only the subject, but the object of pastoral care of families, the task is to provide help and to inspire families to participate actively in the activities of the pastoral care of families and in the apostolate both inside and outside families.
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The article is an attempt to show the specific salvific dimension of the truth about God’s mercy toward sinners hidden in the pericope of the Good Samaritan (Lk 10, 30-37). The presented homiletic interpretation extracts the pericope’s kerygma using the criteria of contemporary hermeneutics for sacred texts and presenting it in a critical and liberating dialogue concerning human life. The parable of the Good Samaritan is read mostly from the perspective of “what must I do for my neighbor?” and “who should I love?” The article’s author, however, interprets it according to a different approach, starting with the questions: “What was done for me? Who loves me? Who is my loving neighbor?”In this perspective, the man beaten by robbers (cf. Lk 10:31) is me myself - a sinner; the Good Samaritan is Jesus Christ. It is in this context that at the end of the pericope the healed sinner is called to properly resound: “Go and do likewise” (Lk 10:37). With this approach, the dynamics of the kerygma in the above parable is clear. Preaching its message, we must first help the audience identify with the man ‘beaten by robbers,” and this should lead them to recognize their own sinfulness. In this context, we must then proclaim the message of the merciful and healing love of the Lord. Next, man redeemed in this way should be called to show this same mercy to other sinners.
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Nowadays, there's more and more concern about the dangers of civilization. This article points to the roots and the values of civilization in the light of Feliks Koneczny. The values indicated by him are still true today, and they are to be found in the European civilization, drawing on Greek thought, Roman law and Christianity. Not only are they binding for Christians, but they are an option for the world today. The article shows how on the basis of documents of the Church, Christians can defend the values of the European civilization in various areas of everyday life.
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Concept the God’s almightiness is both one from most everyday, as well as one of the most complicated notions. The article is demonstrating how this concept is understood in Catechism of the Catholic Church and is showing why this proposal of understanding almightiness is unique. The Catechism is describing the almightiness with three expressions: universal, loving, mysterious. The universality is connected with a fact that God is a creator of the world and is supporting world in being. Almighty love is manifesting itself in the Father’s concern and forgiving sins. The mystery is becoming clearer in the perspective of Jesus - His rising from the dead, by which the evil is overcome. The faith in the God’s almightiness this way understood lets experience the God’s power and is a key to the faith in other mysteries included in the Catholic Credo.
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