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The teaching of Catholic Church about indissolubility of marriage – dogmatic and historic
No full textThe purpose of this publication is to present the dogmatic teaching of matrimony basing on the selected statements of the Magisterium of the Church, like: the Waldensian Confession of Faith of 1208 framed by the Pope Innocent III, the Doctrine on the Sacrament of Matrimony formulated by the Council of Trent in 1563, the Encyclical Arcanum divinae spientiae of Leo XIII (1880) and the Apostolic Exhortation of John Paul II Familiaris consortio (1981). Everything that relates to the sacramentality and indissolubility of marriage has been chosen from the foregoing documents. The statements of the Church’s Magisterium indicate that the principles of the sacramentality and indissolubility of marriage are to be found in the Letter to Ephesians 5:21-33. The dogmatic teaching of matrimony can be built basing on this fragment of the Letter to Ephesians, where the Christological title of the Bridegroom has a crucial meaning. This title merges the sacrament of marriage with the Christ’s work of Redemption, which revives the work of Creation
Ideologizacja ducha Soboru Watykańskiego II w świetle nauczania Josepha Ratzingera/ Benedykta XVI (1927–2022)
Full text linkRatzinger reads the Second Vatican Council through the lens of what he refers to as the most Catholic letter of the alphabet, ‘I’. He asserts that a Catholic cannot oppose Vatican II to Council of Trent or Vatican I, nor can one oppose the latter councils to Vatican II. Thus, Ratzinger rejects the ‘either–or’ dichotomy that places the Council of Trent and Vatican I in opposition to Vatican II, an alternative posited by adherents of ideological interpretations. Employing a hermeneutic of continuity, Ratzinger does not succumb to the anti-spirit of the Council, which promotes a break from pre-conciliar tradition under the premise that all new developments are inherently superior to what preceded them.This progressive interpretation, which Ratzinger identifies as ‘progressism’, is contrasted with ‘traditionalism’ or ‘integrism’. Traditionalists regard the pre-Council Church as superior to its post-Council developments, just as progressives view the new as better than the old. Ratzinger observes that although progressives outnumber traditionalists, the latter maintain more strictly defined structures. He critiques both extremes as manifestations of anti-spirit of the Council which he sees as an ideology , aiming to realize a utopian vision. In Ratzinger’s view the true spirit of the Council emanates from the Holy Spirit, who worked through the people of the Council. He likens himself to ‘the father of a family who brings out of his treasury things new and old’ (Mt. 13:52). The true spirit of the Council originates from the Holy Spirit, and it was articulated through the contributions of the Council’s participants.Ratzinger odczytuje II Sobór Watykański w świetle najbardziej katolickiej litery alfabetu, czyli litery „i”. Uważa bowiem, że katolik nie może przeciwstawiać Soboru Watykańskiego II Soborowi Trydenckiemu lub Watykańskiemu I i odwrotnie. Ratzinger nie uznaje zatem alternatywy „albo–albo” — albo Sobór Trydencki i Watykański I, albo Watykański II. To zwolennicy ideologii stają wobec alternatywy „albo–albo” i przeciwstawiają sobie Sobory: Watykański II Watykańskiemu I oraz Trydenckiemu i odwrotnie. Ratzinger, stosując hermeneutykę ciągłości, nie ulega antyduchowi Soboru. Antyduch Soboru zrywa z tym, co było przed Soborem, w imię zasady, że wszystko, co nowe lub rzekomo nowe, jest o wiele lepsze od tego, co było lub co jest. W taki sposób interpretuje Sobór „skrzydło postępowe”, które można określić mianem „progresizmu”. Oprócz „skrzydła postępowego” istnieje w Kościele również „tradycjonalizm”, który można określić mianem „integryzmu”. Dla tradycjonalistów istnieje tylko Kościół przed Soborem. Tak jak dla progresistów nowe jest lepsze od starego, tak dla integrystów stare jest lepsze od nowego. Chociaż progresistów jest więcej niż integrystów, to jednak ci ostatni mają ściśle określone struktury. Ten antyduch Soboru zdaje się stawać ideologią. Ideologia jest systemem, którego celem jest realizacja jakiejś utopii. W kontekście antyducha Soboru Ratzinger przypomina „ojca rodziny, który ze swego skarbca wydobywa rzeczy nowe i stare” (Mt 13,52). Dla niego Sobór pochodzi od Ducha Świętego, który posługiwał się ludźmi. Od Ducha Świętego pochodzi prawdziwy duch Soboru, któremu litery dali ludzie Soboru
Postpandemiczna przyszłość ludzkości a humanizm chrześcijański
No full textPandemia covid 19 okazała się wielkim resetem humanizmu. Pandemia zdegradowała bowiem człowieka w imię człowieka. Dla ratowania człowieka pozbawiono go wolności i nienaruszalnych praw. Pandemia stała się bodźcem do powstania różnych wizji świata po pandemii. Jedną z tych wizji przedstawił włoski filozof Georgio Agamben w książce: Where are we now? The epidemic as politics. Dla Agambena pandemia jest ilustracją stanu wyjątkowego i nagiego życia. Również pospandemiczny świat będzie stanem wyjątkowym, bazującym na nagim życiu. Inną wizję pospandemicznego świata przedstawili Klaus Schwab i Thierry Malleret w książce Covid-19: The Great Reset. Klaus Schwab jest założycielem Światowego Forum Ekonomicznego z Davos. Według niego pandemia dokonała resetu starej normalności. Świat znany jeszcze w pierwszych miesiącach 2020 roku przeszedł do historii jako era przed koronawirusem. Reset ery przed koronawirusem jest początkiem ery po koronawirusie. W obydwóch wizjach brakuje miejsca dla chrześcijańskiego humanizmu. W postpandemicznej erze opisywanej przez Agambena i Schwaba są widoczne próby zastąpienia osoby nową biometryczną tożsamością człowieka, sprowadzającą się do czystych danych biologicznych, takich jak odciski palców i fotografia cyfrowa. Nowa bezosobowa tożsamość człowieka będzie się więc opierała na „nagich” danych biologicznych. Człowiek otrzyma tożsamość bez osoby. Pomimo że postpandemiczne wizje nie mają miejsca dla humanizmu chrześcijańskiego, to jednak są teologicznie zadłużone. W miejsce stwórczego Boga stawiają twórczego człowieka. Ten twórczy człowiek nie jest już Prometeuszem, który wykrada Bogu tajemnice. On sam chce być Bogiem. Teologiczne zadłużenia wizji Agambena i Schwaba są jakby wołaniem o eksperyment z humanizmem chrześcijańskim.
The Covid 19 pandemic turned out to be a great reset of humanism. The pandemic has degraded man in the name of man. To save man, he was deprived of his freedom and inviolable rights. The pandemic has spurred the emergence of different visions of thepost-pandemic world. One of these visions was presented by the Italian philosopher Georgio Agamben in his book: Where are we now? The epidemic as politics. For Agamben, a pandemic is an illustration of a state of emergency and bare life. Also, the post-pandemic world will be a state of emergency based on naked life. A different vision of the post-pandemic world was presented by Klaus Schwab, the founder of the World Economic Forum from Davos, in his book Covid-19: The Great Reset. According to Schwab, the pandemic has reset the old normal. The world known in the first months of 2020 has gone down in history as the pre-coronavirus era. The reset of the pre-coronavirus era is the beginning of the post-coronavirus era. In both visions there is no room for Christian humanism. In the post-pandemic era described by Agamben and Schwab, there are visible attempts to replace a person with a new biometric human identity that boils down to pure biological data, such as fingerprints and digital photography. The new impersonal human identity will therefore be based on „naked” biological data. So a person will get an identity without a person. Although post-pandemic visions have no place for Christian humanism, they are theologically indebted. Instead of a creative God, they put a creative man. This creative man is no longer a Prometheus who steals secrets from God. He himself wants to be God. The theological debts of Agamben’s and Schwab’s visions are like a call for an experiment with Christian humanism
The social issue in the cult of the Sacred Heart of Jesus
No full textThe social issue is the phenomenon triggering off relation disturbances in the social life. The Social Doctrine of the Church will be permanently indicating love as final key to solve the social issues. Love is also an essence of the cult of Heart of Jesus. If that love is king’s way of social doctrine of the Church and devotion shaped by the cult of Heart of Jesus is a service of love, one can build as though a bridge between the cult of Heart of Jesus and the social doctrine of the Church. Thanks to it one can put a problem: how the issue of social question is present in the cult of Heart of Jesus?, i.e. what does it have to do the cult of Heart of Jesus with Wall Street – the street in NY focusing main financial institutions in USA and even modern world? The way leading to solution of the issue will have four stages. The first stage will show the mystery of the Holy Trinity as a source of relations. Because the human being was created on the image of the Holy Trinity that is way he lives in relations: to the God, to other people and to other co-creatures. Next three stages will present relations in the context of macro relations, i.e. social, economical and political relations in connection with the cult of Heart of Jesus.
The cult of Heart of Jesus gives for Wall Street anthropology primacy of the human being before the technology, market and economics. This anthropology is based on relation of the God who created relation of the human being to God, people and co-creatures. This relation of the human being is impossible without love. The cult of Heart of Jesus that teaches thinking in the category of love creating the relations, cannot be of no consequence for macro social relations. Thus anthropology that is taught by the cult of Heart of Jesus is able to contribute to solution of the modern anthropological issue
„Wiara i poszukiwanie Boga". Lumen fidei w perspektywie teologii religii
No full textLumen Fidei (The Light of Faith) is intended as the guiding magisterial document for the Year of Faith. Faith is the gateway to salvation. To reach eternal salvation, it is necessary: to have been baptized sacramentally; and to die sincerely professing the Catholic faith. A U.S. Jesuit priest, poet, lyricist, and essayist Leonard Edward Feeney (1897-1978) articulated and defended a strict interpretation of the Roman Catholic doctrine, extra Ecclesiam nulla salus (outside the Church there is no salvation). He took the position that baptism of blood and baptism of desire are unavailing and that therefore no non-Catholics will be saved. Fighting against what he perceived to be the liberalization of Catholic doctrine, he came under ecclesiastical censure. The Vatican’s Holy Office rejected his restrictive view by distinguishing between those who really belong to the Church (in re) and those who belong by desire (in voto). The desire would be explicit in those who were catechumens and implicit in those people of goodwill who would join the Church if they knew it to be the one true Church of Christ. St. Augustine also distinguishes between the sacrament of baptism and the turning of the heart to God. He teaches that if either of these conditions cannot be secured, the other will be sufficient. A baptized child is saved without turning its heart to God, should it die before coming to the age of reason, and a man who turns his heart to God is saved without water baptism, provided he in no way despises the sacrament. St. Thomas states, „some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit”. The encyclical Lumen Fidei presents faith as a light that dispels the darkness and illuminates the way which is the human being. Respecting the religious sensibility of searchers who lack explicit faith, the letter recognizes that “Religious man strives to see signs of God, in the daily experiences of life, in the cycle of the seasons, in the fruitfulness of the earth and in the movement of the cosmos” (no. 35). It continues, “To the extent that they are sincerely open to love and set out with whatever light they can find, the popes tell us, “[searchers] are already, even without knowing it, on the path leading to faith.” The light of faith in Jesus illumines the path of seekers. Letter to the Hebrews speaks about Enoch and Abel who believed in God before Abraham. Christ is the concentration of light of God, who illumines every human experience and journey of man to God.Lumen Fidei (The Light of Faith) is intended as the guiding magisterial document for the Year of Faith. Faith is the gateway to salvation. To reach eternal salvation, it is necessary: to have been baptized sacramentally; and to die sincerely professing the Catholic faith. A U.S. Jesuit priest, poet, lyricist, and essayist Leonard Edward Feeney (1897-1978) articulated and defended a strict interpretation of the Roman Catholic doctrine, extra Ecclesiam nulla salus (outside the Church there is no salvation). He took the position that baptism of blood and baptism of desire are unavailing and that therefore no non-Catholics will be saved. Fighting against what he perceived to be the liberalization of Catholic doctrine, he came under ecclesiastical censure. The Vatican’s Holy Office rejected his restrictive view by distinguishing between those who really belong to the Church (in re) and those who belong by desire (in voto). The desire would be explicit in those who were catechumens and implicit in those people of goodwill who would join the Church if they knew it to be the one true Church of Christ. St. Augustine also distinguishes between the sacrament of baptism and the turning of the heart to God. He teaches that if either of these conditions cannot be secured, the other will be sufficient. A baptized child is saved without turning its heart to God, should it die before coming to the age of reason, and a man who turns his heart to God is saved without water baptism, provided he in no way despises the sacrament. St. Thomas states, „some have received the invisible sanctification without visible sacraments, and to their profit; but though it is possible to have the visible sanctification, consisting in a visible sacrament, without the invisible sanctification, it will be to no profit”. The encyclical Lumen Fidei presents faith as a light that dispels the darkness and illuminates the way which is the human being. Respecting the religious sensibility of searchers who lack explicit faith, the letter recognizes that “Religious man strives to see signs of God, in the daily experiences of life, in the cycle of the seasons, in the fruitfulness of the earth and in the movement of the cosmos” (no. 35). It continues, “To the extent that they are sincerely open to love and set out with whatever light they can find, the popes tell us, “[searchers] are already, even without knowing it, on the path leading to faith.” The light of faith in Jesus illumines the path of seekers. Letter to the Hebrews speaks about Enoch and Abel who believed in God before Abraham. Christ is the concentration of light of God, who illumines every human experience and journey of man to God
Eko-dogmatyka encykliki Laudato si’
Full text linkThe purpose of this paper is to systematize eco-theological themes of encyclical Laudato si’ and to show their ecumenical aspect. A result of systematizing of the eco-theological themes of encyclical Laudato si’ will be eco-dogmatics, i.e. a reflection on doctrinal bases of ecology included in Revelation. The eco-dogmatics understood in this way will be presented in the key of salvation history. Activity of God in the history of salvation shows analogy to ancient drama, whose action included three fundamental parts: tying, culminating point and untying. The eco-dogmatics is a subject of interest of theologians belonging to different Christian Churches and Communities. Jürgen Moltmann is one of them. Between Eco-dogmatic themes included in Laudato si’ and eco-dogmatics of Moltmann there is ecumenical consonance. After all, they are written into ecumenical Nicene-Constantinopolitan Creed. The basis of this Credo is truth on the Creator God of heaven and earth who by incarnation, death and resurrection of his Son leads all creations to everlasting life in future world. This is underlined by the fact that eco-dogmatic themes included in Laudato si’ and eco-dogmatics of Moltmann form the ecumenical dogmatics. Its essence is presenting all creations in their multiple relations with taking into consideration relation to God as a base. Such ecumenical eco-dogmatics is an answer for challenge which for theology is the ecological crisis.Artykuł systematyzuje eko-teologiczne wątki encykliki Laudato si’ i ukazuje ich ekumeniczny wymiar. Owocem usystematyzowania eko-teologicznych wątków encykliki jest eko-dogmatyka, czyli refleksja nad zawartymi w Objawieniu doktrynalnymi podstawami ekologii. Tak rozumiana eko-dogmatyka została przedstawiona w kluczu historii zbawienia. Działanie Boga w historii zbawienia wykazuje analogię do antycznego dramatu, którego akcja miała trzy zasadnicze części: zawiązanie, punkt kulminacyjny i rozwiązanie. Eko-dogmatyka jest przedmiotem zainteresowania ze strony teologów należących do różnych chrześcijańskich Kościołów i Wspólnot kościelnych. Jednym z nich jest Jürgen Moltmann. Pomiędzy eko-dogmatycznymi wątkami zawartymi w Laudato si’ a eko-dogmatyką Moltmanna zachodzi ekumeniczne współbrzmienie. Są one przede wszystkim wpisane w ekumeniczne Credo nicejsko-konstantynopolitańskie. Podstawą tego Credo jest prawda o Bogu Stworzycielu nieba i ziemi, który poprzez wcielenie, śmierć i zmartwychwstanie swojego Syna prowadzi wszystkie stworzenia do życia wiecznego w przyszłym świecie. Już ten fakt uprawnia do postawienia tezy, że eko-dogmatyczne wątki Laudato si’ i eko-dogmatyka Moltmanna tworzą ekumeniczną eko-dogmatykę. Jej istotą jest przedstawienie wszystkich stworzeń w ich wielorakich relacjach z uwzględnieniem jako bazy relacji do Boga. Taka ekumeniczna eko-dogmatyka jest odpowiedzią na wyzwanie, jakim dla teologii jest kryzys ekologiczny
Misterium niepokalanego poczęcia w mariologii bł. Johna H. Newmana
No full textThe truth of the Immaculate Conception was the focal point of Newman’s teaching on our Lady. It was a fitting preparation for her who was to be the Mother of God Incarnate. From her divine Motherhood flow all her other privileges. The point that seemed to Newman to be conclud sive in proving the Immaculate Conception of Mary was that it flows as on immediate interence from that other doctrine of Mary being the Second Eve. She was a child of Adam and Eve as they had never fallen. She inherited the graces which Adam and Eve possessed in Paradise. Catholic belief in the Immaculate Conception is only a natural corollary to the more fundamental truth of the Divine Maternity
The Eschatology of Dietrich Bonhoeffer and Romano Guardini. An Ecumenical Perspective
No full textIn this article Bogdan Ferdek examines the historical and theological similarities between the eschatology of Dietrich Bonhoeffer and Romano Guardini. These thinkers shared more than their ties to Wroclaw (Breslau) and Berlin, or the fact that both were barred from lecturing in Germany during the Third Reich. Both men reinterpreted eschatology Christologically; for them, the only truly last thing is Jesus Christ. As a result, their eschatology rings in clear harmony, declaring that Protestants and Catholics share a common hope, the fulfillment of which lies beyond the tragic barrier of biological death. For Bonhoeffer, Guardini, and indeed all Christians, the only Eschaton is Jesus Christ, through whom God has inaugurated the new creation
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