scholarly journals “Accompanying Migrants” as a Touchstone of the Realisation of the Synodal Church Idea. A Canonist’s Remarks

2021 ◽  
Vol 9 (2) ◽  
pp. 7-40
Author(s):  
Andrzej Pastwa
Keyword(s):  
Canon Law ◽  
Human Mobility ◽  
Critical Area ◽  
Pope Francis ◽  
The Third ◽  
Third Millennium ◽  
The Creation ◽  
Operational Activities ◽  
The Church

“Synodality is a style, it is walking together, and it is what the Lord expects of the Church in the third millennium” (Francis). The specific motto and wording of this study in the quoted “programme” thought of Pope Francis, articulated in the Address to Members of the International Theological Commission (2019). The Pope expresses appreciation for the extensive work of the Commission crowned with the “theological clarification” of the mentioned idea, and above all by demonstrating the importance in the perception of the mission of the Church today. If, in the opinion of the Holy Father, factual and competent expert argumentation, step by step, reveals the truth that “a synodal Church is a Church of participation and co-responsibility,” such a determination cannot remain without impact on the praxis of undertaking the most serious pastoral challenges of the present time — on various levels of realization: local, regional, and universal, including ecumenical commitment. This applies in its entirety to the creation of strategies and specific actions of the Church towards the growing phenomenon of human mobility, especially in its forms that manifest themselves as dramatic and devastating to families and individuals. What we mean here is the Church’s multi-track postulate — or more precisely: communion, synodal — efficiency (with its determinants: dynamics, efficiency, effectiveness), for which in 2016 Francis coined the term: “accompanying migrants”. Consequently, in recent years there have been a number of normative and operational activities of the present successor of St. Peter, which in our time — rightly called: “the era of migration” (Francis) — set a new trend of clothing/embellishing the aforementioned critical area of salus animarum with synodal accents. As it is showed in the study, a canonist, with the horizon of the principle of ius sequitur vitam before his eyes, cannot remain passive towards the pressing challenges delineated here. Indeed, within the orbit of the study of canon law a weighty question appears — what conclusions of a canonical nature stem from the “millennium” project of the realization of the Synodal Church Idea.

scholarly journals Pope Francis and Catholic Healthcare Ethics

2019 ◽  
Vol 80 (1) ◽  
pp. 186-201
Author(s):  
Cathleen Kaveny
Keyword(s):  
Catholic Social Teaching ◽  
Social Teaching ◽  
Healthcare Ethics ◽  
Field Hospital ◽  
Pope Francis ◽  
The Third ◽  
Catholic Healthcare ◽  
The Church

This article examines the influence of Pope Francis on Catholic healthcare ethics. The first section offers an analytical summary of his ethics. The second section reviews a “Franciscan” approach to Catholic healthcare ethics, which situates that field within the broader context of Catholic social teaching. The third section analyzes the implications of three of Francis’s most powerful metaphors: his injunction to “go to the peripheries”; his contrast between a throwaway culture and a culture of encounter; and his comparison of the church to a field hospital.

Theological Considerations—Hermeneutical, Ecclesiological, Eschatological Regarding Memory and Reconciliation: The Church and the Faults of the Past

Horizons ◽  
2005 ◽  
Vol 32 (1) ◽  
pp. 136-151
Author(s):  
Bernard P. Prusak
Keyword(s):  
Social Context ◽  
Exact Form ◽  
The Third ◽  
The Past ◽  
Third Millennium ◽  
The Church

AbstractThis article analyzes the International Theological Commission's Memory and Reconciliation: The Church and the Faults of the Past (MR). The document offers methodological reflections about how to proceed in implementing Pope John Paul II's call for the church to ask for forgiveness for past offenses at the dawn of the third millennium of Christianity. MR thus seeks to clarify “the reasons, the conditions, and the exact form of the requests for forgiveness for the faults of the past.” The article raises some specific concerns regarding the three operative distinctions that MR proposes to be applied: between the holiness of the church emphatically differentiated from holiness (and sinfulness) in the church; between church and social context in making historical and theological judgments; and between magisterium and authority in the church (that allows MR to explain how behavior contrary to the Gospel by persons vested with authority in the church need not imply involvement of the magisterial charism).

scholarly journals Jan Paweł II wobec badaczy antyku chrześcijańskiego

Vox Patrum ◽  
2007 ◽  
Vol 50 ◽  
pp. 241-247
Author(s):  
Wiesław Dawidowski
Keyword(s):  
Thomas Aquinas ◽  
The Third ◽  
John Paul Ii ◽  
Third Millennium ◽  
Critical Method ◽  
The Cross ◽  
John Of The Cross ◽  
Main Message ◽  
Theology And Philosophy ◽  
The Church

Anyone undertaking a task to describe an attitude of John Paul II towards scholars of antiquity faces two problems: the innumerable mass of people he met throughout his life carrier and his personal scholar path which was not primarily patristic. He went from John of the Cross, Thomas Aquinas, Max Scheller towards contemporary phenomenology. Yet, „the Polish Pope” was gradually getting more and more interested in patristic studies. This article is a short study in Wojtyla’s understanding of the work, the method and the tasks of contemporary patrologists. In an allocution to the representatives of the Institute Sources Chretiennes, John Paul II declared that the development of patristic studies stayed in the bottom of his heart, for a credible formation of Christian intelligentsia, must always appeal to the fathers of our faith. Consequently, he considered patristic scholars’ work, as a bridge between life giving sources of theological knowledge i.e. Holy Scripture, Tradition of the Fathers and still unknown bank of the third millennium. Holy Father appraised and highly estimated historical-critical method applied in patristic studies. To understand the meaning of dogmas, the relation between the Holy Scriptures, Tradition and Magisterium, the Church cannot withhold from studies in antiquity. Humility, patience and perseverance are the most distinguished Christian virtues that should characterize scholars of antiquity. To a certain degree, Pope’s esteem towards patristic scholars, was noticeably accentuated by numerous nominations of the most distinguished patristic scholars to the honor of episcopate. The main message that John Paul II implicitly directed towards contemporary scholars of antiquity seemed to concentrate on pastoral dimension and reduced to a one phrase. If there is anything that, in the deformed and chaotic world of contemporary theology and philosophy, could restitute harmony and balance, it is the teaching of the Fathers of the Church.

scholarly journals Udział braci zakonnych w nauczycielskim zadaniu Kościoła

2007 ◽  
Vol 50 (1-2) ◽  
pp. 77-109
Author(s):  
Arkadiusz Domaszk
Keyword(s):  
Catholic Education ◽  
Social Communication ◽  
Canon Law ◽  
Active Part ◽  
Code Of Canon Law ◽  
The Third ◽  
Teaching Function ◽  
The Church

The article analyses the active part and assignments of consecrate brothers in the teaching function of the Church. The problem is examined with reference to the third book of the Code of Canon Law 1983. The author considers assignments of consecrate brothers in the ministry of the divine word, the missionary action of the Church, the Catholic education and instruments of social communication. Consecrate brothers can fundamentally participate in all teaching functions. Small limitations e. g. the prohibition of the predication of the homily during the Holy Mass are derived from theological or legal reasons.

I.—The Christian Antiquities of Tripolitania

Archaeologia ◽  
1953 ◽  
Vol 95 ◽  
pp. 1-82 ◽  
Author(s):  
J. B. Ward Perkins ◽  
R. G. Goodchild
Keyword(s):  
Late Antiquity ◽  
Third Century ◽  
Public Security ◽  
The West ◽  
The Third ◽  
Single Exception ◽  
The Creation ◽  
Church Councils ◽  
The Church ◽  
Official Recognition

In late antiquity, as under the earlier Empire, Tripolitania was a small and somewhat isolated territory. The creation of a separate province of Tripolitania, in the closing years of the third century, was no more than the official recognition of an established geographical fact. There continued to be important military and cultural links with the provinces to the west; but the natural isolation of the territory was inevitably increased by the decline in public security; and although the church came under the primacy of the bishop of Carthage, the records of the church councils bear eloquent witness to the hazards and difficulties of travel from such outlying districts. It is hardly surprising, therefore, that the surviving Christian antiquities of Tripolitania exhibit a robust regionalism; or that artistically, with the single exception of the mosaic in the church that Justinian built at Sabratha, none is of outstanding intrinsic merit.

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