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W duchu relacyjnej podmiotowości katoliccy małżonkowie sami powinni decydować, które formy współżycia seksualnego budują ich jedność, a które tę jedność rozbijają oraz jakie niewczesnoporonne metody antykoncepcyjne zastosują. Procesowi temu towarzyszyć powinno zewnętrzne, obiektywizujące kierownictwo duchowe.
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The main starting point to understand the development, implementation, updating and affirmation of humano-Christian experiences has been shown in many ways and faces either through the faith that has developed through the Holy Tradition, or through the written religious literature that through religious prints, through their extensive dissemination and through the neat form of expression, have imposed in these centuries a certain form of the Romanian literary language, where they were edited along with the religious texts themselves and the numerous apocryphal texts, books of popular wisdom, of moral guidance, books that had a special impact on the righteous people. The purpose of the ecclesiastical letters in that historical context was to consolidate the Romanian sacred literary writing, but there was also a didactic purpose using a language understandable to everyone, showing in this way the neatest form of expression of the Romanian literary language in the first half of the XVII century. Religious literature brings to our cultural space of Byzantine orientation a mentis form of medieval type that coincides largely with the Western way of thinking, thus laying the foundations of the first forms of artistic literature, helped to replace the slşavona with the language Romanian, unifying it, untying the way to a scholarly style.
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The Church is the keeper of the treasury of true faith and it preaches the gospel truth to all who will hear. The communication of the living faith in every age and culture, with the intact preservation of the revelatory data, constitutes the dynamic Tradition of the Church. The Word of man has its sap from the Word of God which generates dialogue, discourse, communication and communion. Through the word, man communicates, invites and reveals himself. Orthodoxy carries in its deep structures the vocation of a serious and responsible dialogue with the modernity and post-modernity of any culture.
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The research proposes a new Kabbalistic Christian anaphora modelled after the Orthodox Church’s anaphoras. The propounded thesis: Kabbalah and the dogma of the incarnation of Christ are neither opposed nor contradictory.
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The article presents the output of Myrrha Lot-Borodine, a Russian thinker considered the fi rst female Orthodox theologian, who exerted an important infl uence on intellectuals of the Christian West. Seeking for the most appropriate articulation of Christian anthropology, Lot-Borodine focused on the idea of deifi cation of man and the related category of imago Dei. The paper discusses Lot-Borodine’s theological views, analyzes the relation of her theology to her poetic output, and addresses her critical attitude towards the religious culture of the Russians.
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The article examines the problem of the relationship between pagan fate (fatum) and its neopagan counterparts to the Christian approach to freedom in the thought of two outstanding theologians of the 20th century: Hans Urs von Balthasar and Henri de Lubac. A comparative method based on the analysis of source texts has been applied. In the case of the fi rst author, the main source is his Theodrama. The results of the analysis indicate the importance of the theatrological context, i.e., of the relation between the fate dominating the ancient tragedy and the theodramatically understood Christian freedom. In the case of the second author, the main source is his treatise The Drama of Atheist Humanism. The analysis reveals that the most important aspect concerns the topic of neopagan versions of fatum, i.e., the contemporary threats to freedom resulting from the programmatic, i.e., anti-theistic, retreat from Christian values.
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Are Augustine’s views of creation still relevant today, after the scientific revolution, and especially post-Darwin? Surely, much of his interpretation cannot withstand the onslaught of modernity and its concomitant increase in scientific knowledge. Perhaps not, but we can still learn from Augustine. It is a modern myth that the scientific revolution alone began—or forced—the church to come up with interpretations that were amenable to the science of their time. Augustine is a prime example of this “wrestling with the Divine”. However, we cannot go to Augustine with the hopes of settling the debate on origins and scriptural inter- pretation. Augustine erred mightily when he sought to use the bible as a prover- bial science textbook. In this essay, we will encounter a presentation of Augus- tine’s theolog(ies) of creation through examining his views of “seminal seeds”, simultaneous creation, and his interpretive acrobatics with regard to Genesis 1–3. Whereas his initial persuasion on this matter was sound, Augustine nevertheless contradicted it in his own writings, to our corporate detriment.
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At the center of Metropolitan Nicolae Corneanu’s pastoral concerns is, as we expected, the Person, work and soteriological activity of our Savior Jesus Christ, true God and true Man. We may rightly ask what is God? Who is God? These are just a few questions that many Holy Fathers and church writers tried to answer, since the first Christian centuries, but our means of expression, words, are not enough, they are much too poor to define and/or explain the mystery of the mystery of God.
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At the center of Metropolitan Nicolae Corneanu’s pastoral concerns is, as we expected, the Person, work and soteriological activity of our Savior Jesus Christ, true God and true Man. We may rightly ask what is God? Who is God? These are just a few questions that many Holy Fathers and church writers tried to answer, since the first Christian centuries, but our means of expression, words, are not enough, they are much too poor to define and/or explain the mystery of the mystery of God .
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The moment is our gift. Life is made up of a lot of time packs, full of eternity moments. Every moment should be received, lived, filled with sense and meaning, and lit by prayer. The Hesychast Orthodox Prayer fills to the fullest extent, warms, ignites and flames the golden Cup gem of every moment in our earthly and Christian life. Each moment has its infinite value, that is why a man, a Christian, a clergyman or a monk is bound to connect, bind and hang every moment of his life by faith, hope and love, humility, repentance and weeping, of God’s eternity, for eventually God’s eternity will call to judgment and judge the moments of our life, separating them as the shepherd breaks up the lambs from the goats.
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William Hasker and I have a friendly disagreement over the doctrine of the Trinity. We both reject classical theistic attributes like divine timelessness and divine simplicity. Instead, we affirm that God is temporal and unified. Further, we reject so-called Latin models of the Trinity, and prefer social models of the Trinity. Where we disagree is over the doctrine of the processions of the Trinitarian persons. In this essay, I articulate some problems for the doctrine of the processions.
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The doctrine of the processions of the Son and the Holy Spirit from the Father, long an integral part of the trinitarian tradition, has recently been challenged by a number of philosophers and theologians, as is shown in the preceding article by Ryan Mullins. In this reply I speak briefly of the place of the doctrine in tradition. I then review biblical evidence supporting the doctrine, and provide a logical analysis which shows that the doctrine is coherent and has the resources to meet the challenges that have been raised against it.
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Within the frames of theology of the Primacy of Saint Peter the testimony concerning this issue which Paul the Apostle provides through his attitude and teachings is generally disregarded. The question, however, is quite significant since it is clearly present in the New Testament. The point is, that through the profound study this issue should be included among the subjects concerning the original understanding of the primacy of Saint Peter and his status in the early Church. Certainly, Saint Paul still constitutes a decisive argument in the discussion concerning the primacy of Saint Peter and may serve as an example of its practical affirmation. This paper constitutes an attempt to draw the attention to this issue and to the need for certain supplementation in the theology of the primacy of Saint Peter.
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The process of creating the content of biblical books and their interdependencies is the subject of many years of research and, using the method of historical and critical exegesis, which was born out of the Enlightenment historicism, it allows us to discover events that were the decisive criterion for the shape or location of a given text in the canon of biblical books. However, to use only the historical method would be a reductionism illuminating the Bible only in the historical context of the individual books, while breaking the unity of the Scriptures. The article includes two examples of a portrait of Moses in the Praise of the Fathers (Sir 45: 1-5) and a menorah from the fifth vision of the prophet Zechariah (Zechariah 4: 1-14) to show, in an interim way, how the biblical text has changed in the light of the history of the Chosen People but above all also influenced by the maturing of successive generations of inspired writers in the faith.
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Formation for the priesthood at the Major Mission Seminary of the Priests of the Sacred Heart in Stadniki includes a main element of charismatic and pastoral formation, which is formation for missions. This is a consequence of the charism of the Congregation of the Priests of the Sacred Heart of Jesus, which treats involvement in missions as one of the important dimensions of apostolic work and a form of proclaiming the love of the Sacred Heart of Jesus. The aim of the article is to present various dimensions of the missionary formation of candidates for priesthood, as well as to show its fruits.
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Ursula Ledóchowska addresses the issue of the Christian vocation and tasks of women on many occasions and in various aspects, pointing to Mary as a model to follow. St Ursula’s writ- ings contain a broad vision of the spiritual motherhood, encompassing mothers in the family, all lay women and religious sisters completely dedicated to God. Every Christian woman is called to spiritual motherhood, to guide and support people in their path to God; her mission is the apostolate of quiet, serene love, the apostolate of prayer and the apostolate of sacrifice in the image of Christ. A special task of the mother in the family is to care for the development of the faith of her children. The essence of a nun’s spiritual motherhood is to lead others to Christ by His bride totally devoted to the Holy Trinity.
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In this study, I tried to identify some of the current challenges to the eschatology of the Church. The death problem in the era of biotechnologies and nanotechnologies generated by transhumanist philosophy concerns the course of man in an autonomous sense, emphasizing his immortality through technology. Death becomes a “biological option” and is treated as a disease technology can overcome. The present human nature is seen only as a stage in the evolution of the species. The mystery of death is linked mechanistically and autonomously to nature, not to the mystery of resurrection as a dogma of the Church. Man does not simply have a biological structure but an iconic-biological structure, his premises and goals being not in the multiple versions of the technological and computerized society but in the theological Christology of the Bible according to the image and likeness. Orthodox Dogmatics’ optimism regarding eschatology is based on its discovery in the Person of Christ and the Lives of the Saints. At the same time, Orthodox Dogmatics discovers the eschatological path of man on an optimistic note, generated by the face of God perceived not only as a Judge - a judgment that is actually in man, in the mirror of man - but as a good, merciful, forgiving, sacrificial and people loving Father. This perspective that outlines the eternal communion of eternal joy, human fulfillment, and eternal celebration in the light of the glory and immortal image of Christ and the love of the Trinity is distinguished from the immanent, dissolving, unpredictable and dehumanizing perspective of an autonomous “eternity”, pursued everywhere by the virulent action of death. The perspective of transhumanism on man’s destiny deprives man of the premises and the transcendent purpose of his being. Proposing the substitution of God by technology, which acquires divine attributes, transhumanism projects a self-transcendence, which is a pseudo-transcendence. At the same time, the death problem is not solved but only postponed!
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Organ transplantation is one of the most successful forms of medicine of the 20th century and can save and prolong many lives. Due to the fact that there are not enough organs for transplantation, the question of the criteria by which the organs are allocated was raised. In Germany, since 1970, rules have been developed regarding the reallocation of organs. Both the Roman-Catholic Church and the Evangelical ones accompanied this process of formulating these rules through studies and debates. The current study tries to present the main texts of these two great confessions in Germany, which present the position of each Church regarding organ transplantation, as well as a more delicate issue of brain death. The position of each Church is also formed by confronting medical studies regarding this problem. One of the most important texts, based on which the Churches have formulated their position regarding brain death, is the study of the German Council of Ethics from 2015, a study that is based on a study “The White Paper” of the Presidents Council of Bioethics from the USA from 2008. Analysis of this study and the texts of the two Churches will reveal to us how they relate to the criterion of brain death proposed by medical science in this two studies.
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Theological reflection along with the discernment of Church councils during the first seven centuries of the Church’s history led to a remarkable and original notion of ‘Person’ which finds a place at the heart of the Christian profession of faith. We believe in one God in three Persons and in the Son of God, the second Person of the Trinity, who unites in himself divine and human natures. Such a conception of Person applied to God did not result in a similarly profound re-thinking of the personhood of human beings other than Christ, that is, mere humans. But what might be the outcome if such a translation were to be made? This article explores that possibility, highlighting three features of the theological understand- ing of divine Persons: divine Persons cannot be conceived in positive terms; divine Persons are utterly singular; and divine Persons have reality only in relation to each other. While at first glance the translation does not look promising, it is argued that a deeper analysis suggests otherwise. Upon that basis, the article examines some of the implications of such an under- standing and in doing so, introduces the concept of ‘semblant’ as a necessary mediating concept between those of ‘person’ and ‘human nature’.
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It is in the context of tradition that the Church of England in her major ecclesiastical and theological figures has endeavoured to perceive the Protestant principle of sola Scriptura. Hence, the Fathers of the Church became the “bright stars” to guide Christ’s disciples towards a better understanding of the word of God and towards a more authentic Christian life. Both the Book of Common Prayer and the 39 Articles not infrequently refer to the Fathers to prove the Church of England’s continuity with the early Church. T. Cranmer, R. Hooker and J. Jewel were among those who, against Puritan criticisms, saw as essential the Anglican faithfulness to Church Fathers. J. Cosin, J. Taylor or G. Bull followed their methodology to defend, for example, the episcopal character of the English Church. A new impulse for a return to the Catholic antiquity within the Church of England came from the Tractarians who produced the Library of the Fathers and thus struggled to revive the Catholic faith of their Church, her sacramental and liturgical life. The present-day theologians like, for example, F.L. Cross, R. Williams, S. Coakley, C. Harrison or A. Louth have been those whose fresh efforts attested, though always cautiously, to the ongoing Anglican interests in Christian antiquity. The focus of the final part of the paper is on Bishop K. E. Kirk, the 20-century most prominent figure in Anglican moral theology, whose extensive study in the early Church allowed to demonstrate comprehensively Christian moral life as aimed at visio Dei.
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