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The effects of the Christological debates of the fifth century are still discernible in our modern theological environment. This study seeks to investigate the attitude of fifth-century theologians – especially that of Theodoret – towards earlier traditions amidst the controversy.
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This study is consecrated to the presentation of the general doctrinal relevance of Pope Leo’s famous Tomus ad Flavianum. It involves a short historical introduction regarding the context in which this dogmatic epistle was formulated, i.e. the local council of Constantinople in 448 which condemned Eutyches. This is followed by a more detailed presentation of Leo’s Tome and its fate during the second council of Ephesus (449), labelled by Leo as the ‘Robber Council of Ephesus’(Latrocinium Ephesinum). The acceptance of Leo’s Tome by the Council of Chalcedon, although not based exclusively on his papal authority, created the theological possibility to improve the first version of the Chalcedonian Definition in order to include ἐν δύο φύσεσιν (in two natures) instead of ἐκ δύο φύσεων (out of two natures). It appears that if at Nicea one letter (a Greek iota) had decided whether Jesus Christ was truly God or not, at Chalcedon it was up to two letters (ἐν in-stead of ἐκ) to determine that in him there were two natures instead of one.
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Many theologians and sociologists claim that in order to restore the social and postmodern man’s original image and resemblance to God, turning him into a “complete person,” with spiritual, religious, or cultural needs, it is needed a complex theological approach. This approach, known as Social Theology, includes both a social dimension and a theological one in a Chalcedonian unity and morally regulates the relationship between man and society, between Church and modern and postmodern secular society. By means of this term, the Orthodox Church and Theology want to recover the social, just as “secularized culture experiences the recovery of religion, which it has transferred to the private sphere of people’s life;” it summons the social to dialogue, collaboration and mutual responsibility, in order to recover the “contemporary individual.”
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The goal of theology is to present, among others, the adequate explanation for the Christian piety. For that reason the attempt is made to define specificity of the acts of offering, dedication and enthronement to which we are encouraged within the cult of the Sacred Heart of Jesus. It seems that with its internal logic they are the closest to the religious vows themselves traditional religious acts. The believer takes up through them in front of God his or her personal commitment to follow particular behaviour, involving certain good. In above acts point is to create a similar effect. Placing the above acts in that perspective brings about a deeply religious meaning and additionally shows that they can profoundly contribute to the building of the integrity of the believer.
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The article presents an impact of the message of Saint Margaret Mary Alacoque on the spirituality of the Congregation founded by servant of God Father Leon John Dehon. Analysis of the addressed issue consists of three parts. The first part will touch the periphrasis of the spiritual parallels and concurrence of some of the stages of life of Fr. Dehon and saint Margaret Mary. In the next part the influence of the saint from Paray le Monial on the development of the spirituality of the institute during the time of Fr. Dehon will be underlined. The last part will show the spiritual connection of the Congregation with the legacy of the saint from Paray le Monial and its actualization in the contemporary world. The immediate ideas of founding Congregation that has the reparation as one of its feature Fr. Dehon drew not only from the revelations of Saint Margaret Mary. In his writing works one can find his personal experience of love of the Sacred Heart and introduction of all the elements of unction towards God in his newly establish religious community. The final stage of crystallization of the spirituality of the Congregation revealed full of dynamism view of Fr. Dehon on the cult of Jesus’ Heart, reinterpretation of the core of such cult and its location in the ever changing reality. The message from Paray le Monial still finds its clear mark in the normative documents of the Institute. The influence of Saint Margaret Mary Alacoque on the spirituality of the Congregation of the Priests of the Sacred Heart of Jesus has always been distinct and constituted a source of inspiration for consecutive generations of Dehonians. At present the message from Paray le Monial should be viewed in the context of „dynamic fidelity” to the charism of the Founder.
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The cult of the Sacred Heart of Jesus is glorification of the Incarnated Person of the Son of God. Jesus Christ is a personification of Love, He is someone, who is exclusively love. The bond of love between Sacred Heart and a human’s heart leads to personal fulfilment. It introduces one into extraordinary space of interpersonal love, also in redeemed community, which creates the Mystical Body of Christ, which is animated by one heart (cf. Acts 4,32), to glorify God’s Majesty (cf. Eph 1,12.14), in Communion of Uncreated Persons. Sacred Heart of Jesus is the mirror which reflects the dazzle of God’s love, dignity and magnitude of vocation of people created as an image of God’s Son (cf. Rom 8,29), and also significance of a new world (cf. Rev 21,5), which has begun here, on earth.
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Every Christian cult has liturgical and existential dimension. Cult of the Sacred Heart of Jesus significantly affects one’s moral conduct. Honoring Sacred Heart leads to knowing and following the moral attitude of Jesus Christ. Among the most characteristic elements of such attitude are for example self-sacrifice and reparation to the Sacred Heart of Jesus and contemplative adoration. Following Jesus Christ human being finds in Him not only the ideal and model of theological and moral virtues but also source and encouragement to its fulfillment.
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The term „sanctification” in theology practically always appears in the liturgical context. According to the teachings of the Second Vatican Council, the liturgy is the most perfect, though not the only, place to sanctify human life. Among other forms, a special place of devotion of the Christian people should be mentioned, which, although having the characteristics of particularism, can have a huge impact on the universal Church. In this context, the relationship between the piety of the Christian people and the process of sanctification, which is most precisely expressed in the liturgy, has been shown. In the text, the author analyzes the worship of the Heart of Jesus in the light of two liturgically significant features: worship of God and apostolic work, which is the fruit of the sanctifying power of the liturgy. An additional element remains to show the worship of the Heart of Jesus in the historical context and the impact of popular piety on the official approval of texts and liturgical feasts.
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Cult of the Sacred Heart of Jesus is full of various spiritual expressions and forms of piety. Among them particularly worthy of underlining is act of offering to the Heart of Jesus, which in its essence and form touches the very core of that cult. Self-offering to the Sacred Heart of Jesus, both in its internal and external dimension, directs one towards the love of God and leads one towards the subornation to God’s will, the will of the Creator. The external expressions of these and at the same time the fruits of the act of offering are the deeds of love aimed at God and the neighbor, both in the personal and social dimension, or in other words our concern for building of the civilization of love.
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The year 2020 includes jubilee of two events, namely centenary of the canonisation of Margaret Mary Alacoque and dedication of the Polish nation to the Sacred Heart of Jesus done by the Polish Bishops conference. Both occasions provide the opportunity to present the figure and charism of the holy nun of the visitation and additionally zoom in the identity and mission of the Priests of the Sacred Heart of Jesus. In the article the author undertook the historic and spiritual reflection on the role of Margaret Mary in the growth and propagation within the Church of the devotion to the Sacred Heart and portrayed the apostolic zeal of the Priests of the Sacred Heart of Jesus on the Polish soil. The Congregation arrived to Poland in 1928 and started the pastoral work based on the charism of Fr. Leon John Dehon and in the spirit of personal revelations that Margaret Mary Alacoque received from Jesus Christ.
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The purpose of this article is to present theology of secularization and the world in the view of Friedrich Gogarten. An indispensable help in presenting our author’s thoughts is the sentence: „Man between God and the world”, which is also the title of one of his most important works. According to Gogarten’s thought, a constant tension between direct and dynamic relationship with God and the resulting ethical responsibility for the world in which he lives is inscribed in human life. On the one hand, the meeting with God inspires man to a positive response to the world’s problematic questions, but on the other hand, it reminds him of his freedom from the world resulting from God’s sonship. In this regard, Jesus Christ is the only hermeneutical key to understanding life between God and the world.
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The purpose of this article is to show the Triune God as a source of a consecrated life. The vocation to the consecrated life is being born of free God’s initiative. The religious vows, as the Holy Trinity’s gift, are reflections of that way of life, which God’s Son accepted, who was sent by Father in Holy Spirit. Trinitarian source of consecrated life is seen in various aspects: the aspect of vocation, the aspect of institutes and the aspect of communities. The author of the article also raises the topic of the testimony of consecrated people and prophetic aspect of consecrated life.
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Preaching the Word of God is the fundamental role of the Church. This duty is included in the mission of a priest who as the servant of the Word of God is the first person to accept It, believe in It and live according to It. He is also responsible for announcing It and being Its minister. The Word of God is the source of the formation of the priesthood, while the priest himself is the God’s voice and the servant of His words. Preaching the Word of God is one of the pillars of the priestly service as well as the priority of the priest’s mission and the soul of the priestly apostolate. The surface to carry out these tasks is the new evangelisation, school and parish catechesis.
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Reviev: DAWID NEUHOLD, Missione e Chiesa. denaro e nazione. Quattro prospettive su Léon Dehon. fondatore dei Sacerdoti del Sacro Cuore di Gesù, Bologna 2020, pp. 475.
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Report from the scientific symposium Jesus’ Heart as a school of holiness, Stadniki, May 7th, 2020
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In this paper, I will present some important ideas about the relation between religious experience and metaphysics in Alfred North Whitehead’s philosophy. This endeavor is significant for the topic from two points of view: firstly, Whitehead’s thinking is among the most comprehensive and widely extended from the 20th Century, the applications of his ‘speculative scheme’ covering issues from ecology, physics and the foundations of mathematics, to art and religion; secondly, the concept of ‘God’, with a meaning ascribed to it by Whitehead in relation both with the history of philosophy and with his own ideas, plays a key-role in Process and Reality, his most important treatise. For Whitehead, religion is linked, broadly speaking, to the most intimate inner evolution of a human person. Although this assertion may seem trivial, in the context of his thinking, which defines terms such as ‘process’, ‘value’ or ‘satisfaction’ as essentially bounded with the evolution of any actual being, to associate a kind of experience, the religious one, to the fact itself of inner becoming conveys to this experience a fundamentally profound and inalienable metaphysical character. It is this character and ‘definiteness’ which I will describe and analyze.
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Edgar Morin writes that “rethinking thinking” is what is urgently needed today. Indeed, it is possible to recognize a convergence in the understanding and practice of an integral and open ontology express and promote the living mystery of Being in its multicolored self-expression. This fact calls for a rereading of the tradition of thought, which has matured through history leading to this point. In this perspective, the most significant fruit was produced by the inventio of the ontologically regulating concept of God-Trinity as the interpretive key for the coming in human flesh of the Word/Son Who is God Himself. However, the concept of Trinity failed to completely generate that locus of experience and that relational and communitarian practice of thought corresponding to the Reality it had received and conceived. Our working hypothesis is that philosophy and theology can find the place again for a rebirth and reconfiguration of ontology in the guiding thought of the Trinity, taken up in its original irradiating meaning with the focus on the Christ’s cross/resurrection and examined in the still unfathomed promise it contains.
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Addressing the imputed opposition between Christian theology and metaphysics from the premise of the inadmissibility of severing ties with the Holy Fathers of the Church, this paper argues for the necessity of revisiting dogmatical works like the Fountain of Knowledge and Ambigua with the scope of ascertaining their perspective on the issue. Brief textual analyses will show why the sublation of the Messalian and Evagrian extremes by the Orthodox Byzantine synodal theology (with the purpose of a Union in God) was and remains necessary. On a third layer, the paper gives some indications of the relation in which certain methodological and systematical traits of the cataphatic and apophatic Orthodox dogmatic theology stand to scientific thought.
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In the article the authors provide insights into the basic determinants of relatively young scientific disciplines – the cognitive science of religion and the evolutionary cognitive science of religion, which have become inevitable in attempting to pursue the scientific explanation of religion. The aim of the article is to provide a broader framework for understanding the possible future development of interdisciplinary and transdisciplinary dialogue between emerging disciplines and theological anthropology.
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Father Piotr Rostworowski (1910-1999) is a fascinating character. A Benedictine as well as a Camaldolese monk and a recluse, who combined the radicalism of the Gospel with a spiritual simplicity and kindness. He held the position of a prior multiple times in Poland, Italy and Colombia. John Paul II wrote about him: “he was always close to my heart”. The life of this monk, who was persistent in prayer, but also led an extensive correspondence about spiritual life (almost 30 thousand letters), is a testimony of deep spirituality and of great concern for human beings. In this paper, I am trying to show Father Piotr as a guide on the roads of faith, following the footsteps of his thoughts: “The man was ordered to turn to dust, but being dust in the hands of the living God is a great career”.
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