Catechesis and education as a function of building the Church according to Fr. Franciszek Blachnicki (On the centenary of the birth of the great educator)

For Fr. Franciszek Blachnicki, the catechesis was in close relationship with the Church. The most appropriate place for the catechesis as the fundamental formation of Christians (adults, youth and children) is in the Church which is both the subject, goal and object of catechesis. Fr. Franciszek Blachnicki drew the concepts of the Church from studies by German-speaking authors, and above all from documents of the Second Vatican Council. For him, the Church was an intermediary of salvation, a universal sacrament of salvation, a mother, a temple of God, and most of all, a union of God's people, a community in Christ, a community of faith, hope and love. The task of catechesis is, in the first place, the introduction and experience of the Church. The nature of catechesis stems from the concept of the Church. Therefore, if the Church is a community, the aim of catechesis is to introduce it to the faithful so that they may not only participate in it, but above all create it. It is also important that catechesis serves the process of Christian initiation, discovering the Church as a place of fulfilling the mystery of life, salvation and healing. Therefore, Fr. Blachnicki put a strong emphasis on the relationship between the liturgy and catechesis, because the most complete process of initiation takes place in the liturgy. Another task of catechesis is its function of awakening and developing faith. For faith is the foundation for the Church and the primary goal for catechesis. It is to be both personalistic and social in nature. Father Blachnicki claimed that cathechesis educated faith was not an individual faith but the faith of the Church. Many Christians, even including those most zealous, live their Christian lives alongside the life of the Church, but not in the Church. In the meantime, every Christian is the Church, because the Church is the whole Christ, the head and members, and we are its members. For that reason, the life of the Church grows in so far as the life of faith of each member grows.

Human Person in the Code of Canon Law of John Paul II

The Code of Canon Law, promulgated by John Paul II in 1983, is a synthesis of the earlier 1917 Code and the doctrine of the Second Vatican Council. The Code contains norms which go well beyond a reform of the inner legal relations within the Catholic Church. A lot of them deal with the value and dignity of the human person, which shows a clear impact of the pontificate of John Paul II, who put a lot of emphasis on the given issue. The article discusses the fields of legal regulations in the Code which touch upon the issue of the human person, esp. freedom of religion, protection of unborn life, social rights, legal standing of women and the education of future generations. It points out the main difference between civil law (which also serves the dignity of the human person) and canon law, namely, the latter aims at the salvation of souls.

The Teaching of Pope Francis About Synodality in the Context of Contemporary Theological and Ecumenical Reflection

The article deals with the ecclesiology of the local Church and synodality. Both topics have been present in Catholic theology since the time of the Second Vatican Council, which laid the foundation for the ecclesiology of the local/particular Church, collegiality of bishops and synodality. This ecclesiology was developed both theoretically and practically in the post-conciliar period, but there are some theologians who believe that during the pontificate of John Paul II there was a return to the universalist ecclesiology, as evidenced by the documents published by the Roman Curia, especially Communionis notio. Pope’s Francis teaching on synodality and strengthening the Church at local and regional levels addresses the demands of those theologians who believe that Chapter III of the Lumen Gentium Constitution has not yet been properly implemented. The Pope emphasizes, that synodality is a constitutive dimension of the Church and therefore what the Lord is asking of us is already in some sense fully present in the word “synod” itself.

HANS KÜNG DAN JOSEPH RATZINGER – DUA PANDANGAN TENTANG YESUS KRISTUS

<p><em>Hans Küng and Joseph Ratzinger are two well-known figures whose biography runs parallel to the end of the Second Vatican Council, but since the 1970s they have been sharply separated and since then they have developed into representatives of the two currents of development in the Catholic Church after the Second Vatican Council.</em><em> </em><em>In this article the author describes the characteristics of their respective views on Jesus Christ.</em><em> </em><em>Hans Küng's views are described according to the concise description in the book “20 Thesen zum Christsein” and his views are summarized under the title Jesus of Nazareth – an exemplary Man.</em><em> </em><em>Meanwhile, Joseph Ratzinger's view is taken from his book Jesus of Nazareth, which was published after Ratzinger became Pope Benedict XVI and is summarized under the title Jesus Christ – the Son of God.</em><em> </em><em>After describing the two positions, the writer gives a brief response to the two views. </em></p><p><strong>Keywords:</strong> Hans Küng, Joseph Ratzinger, christology, historical Jesus, critical historical method.<strong><em></em></strong></p>

Exploring the Possible Contributions of the African Palaver towards a Participatory Synodal Church

This essay argues for a participatory synodal Church and the possible contributions of the African palaver as a model for participatory dialogue in the Roman Catholic Church. The African palaver is the art of conversation, dialogue, and consensus-building in traditional society that can be appropriated in the current search for a more inclusive and expansive participatory dialogue at all levels of the life of the Church. I will develop this essay first by briefly exploring some theological developments on synodality between the Second Vatican Council and Pope Francis and some of the contributions of the reforms of Pope Francis to synodality in the Church. Secondly, I will identify how the African palaver functions through examples taken from two African ethnic groups. I will proceed to show how the African palaver could enter into dialogue with other new approaches to participatory dialogue for a synodal Church.

Institutions, Corruption/Prosperity, and Religion (A), (B), (D), (1), (3), (6)

This chapter characterises the relations between religion, institutions, and the transparency–prosperity nexus. It explains how economic prosperity, democracy, and transparency are part of a feedback loop that constitutes a single phenomenon. More importantly, this chapter deepens the institutional analysis by concentrating on the particular historical influence of religion on the different legal traditions in Europe and the Americas. It is the cornerstone of Part 3 and, as such, of the entire book.The Reformation brought forth a wide range of modern institutions. Among these, education and democracy are the most crucial ones for ensuring prosperity/transparency outcomes. Likewise, Protestantism has impacted the secularisation of the state in Protestant countries (and also in Roman Catholics, albeit to a lesser, more indirect extent). Protestantism fosters horizontal power relations and secular-rational attitudes towards authority. Thus, such egalitarian and secular attitudes are linked to greater transparency and prosperity.The Lutheran German Revolution formed the basis of the various later Protestant, dissenting revolutions and legal traditions (i.e. British and American). Some of its concepts (e.g. separation of state functions from the church; state-sponsored education) permeate all modern legal systems to this day and ended the monopoly of Roman canon law.Regardless of the advances made by Roman Catholicism in the Second Vatican Council (Vatican II: 1962–1965), corporatist ideologies remain prevalent, mostly in Latin America. But while Roman Catholic discourse has shifted, the institutional inertia persists and maintains the hierarchical status quo and longstanding feudal structures.

SPANNING TRADITION AND MODERNITY – SOME THOUGTS PROMPTED BY THE CHURCH BUILDINGS COMPLEX LOCATED IN KRAKÓW – NOWA HUTA

Sacred buildings in Poland in the 20th century are characterized by a great variety of forms – although the sacred world is by its nature conservative. Different conditions should be taken into account when designing a church. In the sphere of sacred art and architecture one should rationally draw from the treasury of the new and the old. After World War II over 3,500 new churches were built in Poland, including the church in Nowa Huta in Krakow. This realization is an attempt to reconcile traditional forms with modernity and with the recommendations of the Second Vatican Council.

Pedagogia Prymasa Tysiąclecia Kardynała Stefana Wyszyńskiego

Pedagogy of the Primate of the Millennium, Cardinal Stefan Wyszyński An analysis of source texts and selected biographical studies of Cardinal Stefan Wyszyński was carried out from the perspectives of the processes of secularization taking place in Poland in the year AD 2020, the radical attacks of left-wing politicians on the Catholic Church and its relationship with the current governing coalition known as the United Right [Zjednoczona Prawica]. This strikes at the foundations of the Second Vatican Council and the role of the Polish Church in regaining the nation’s freedom from socialist domination in 1989. The author therefore recalls not only the exceptional merits of the Polish Primate during the period of totalitarianism of the „People’s Poland” [Polska Ludowa], but also his message to educator-practitioners, parents, and scientists.

Skisma dalam Gereja Protestan, Warisan yang dapat ditolak

All the differences among the church, the religious differences and those that were largely cultural or political, came together to cause the schism. It evoke when people or things are separate or become separate from other people or other thing. Opinions concerning the nature and consequences of schism vary with the different conceptions of the nature of the church. In the 20th century the ecumenical movement tried to worked for reunion among churches. The big result of the cooperation between Roman Catholics and Protestants after the second Vatican Council (1962–1965) has resulted in more flexible attitudes within the churches concerning the problems of schism. Then, in the Protestant church, schism is a rejectable legacy.

Lex orandi, lex credendi? Il Messale Romano e il suo valore simbolico tra Summorum Pontificum e Traditionis Custodes

SOMMARIO: 1. Il “pomo della discordia”: Concilio Vaticano II - 2. L’ermeneutica della riforma nella continuità - 3. Unità nella unicità? - 4. Esempi di non trascurabile fedeltà. Lex orandi, lex credendi? The Roman Missal and its symbolic value between Summorum Pontificum and Traditionis Custodes ABSTRACT: This essay aims to examine the symbolic value acquired by the Roman Missal of 1962 by the Second Vatican Council today, especially through the comparison of two recent statutes, Summorum Pontificum and Traditionis Custodes. They can represent an effective synthesis of the approaches used by the Catholic Church to relate to a liturgical question that is still very controversial.