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The theological-pastoral perspective alone is not sufficient for an ethical-theological reflection that is up to the challenge posed by the 'war' question. Only if we move from the perspective of the lesser evil will it be possible to proceed on the crest of a hermeneutic presupposition at an ethical-normative level. By not losing sight of the theological-pastoral perspective but integrating it into the ethical-normative perspective, theological ethics, on the one hand, can become a social criticism of an ever-possible power that falsely claims to defend the ideals of freedom, justice and independence through war in a context of nuclear threat, on the other hand, cannot renounce recognizing the right to legitimate defense for the simple reason that it is a crucial category of ethical-theological reflection on the issue of 'war', a set of criteria evaluations aimed at discerning the use of force in the defense of unjustly violated rights. And it is in the light of this device that moral judgments differ depending on whether we are talking about nuclear war or conventional war or even nuclear deterrence for the purposes of excessive war power between superpowers. [ABSTRACT FROM AUTHOR]

In the face of rising secularization and the waning influence of the Church, contemporary pastoral theology encounters both a formidable challenge and an enticing opportunity in the postmod­ern era. This article explores how enhanced interdisciplinary engagement of pastoral theology can fos­ter a renewed approach to evangelization aligned with contemporary sensibilities. Through a compre­hensive literature review, we shed light on the experiences of the postmodern individual. By applying the analogy method and anchoring the concepts of “Logos Spermaticos” and “Influence and Vulnerabil­ity” in pastoral theology, we reveal its potential contribution to the interdisciplinary evolution of the con­cept of universal fraternity. The analysis shows that interdisciplinary collaboration in pastoral theology unfolds developmental prospects on two levels – learning from and learning with other disciplines. The “Logos Spermaticos” concept underscores the importance of acquiring new skills, empowering pastoral workers to communicate Christian doctrine more effectively. Simultaneously, the “Influence and Vulner­ability” concept fosters a dialogical approach, positioning pastoral theology as a respected interlocutor in contemporary interdisciplinary dialogues. Collaborative efforts with other disciplines empower pastoral theology to foster dialogue and deepen the idea of universal fraternity, both in academic discourse and practical application. The interdisciplinary and global development of fraternal humanism represents the necessary “loosening of the soil” for the seed of the Word of God to sprout in the future. Therefore, it becomes imperative for pastoral theology to transcend its conventional role, actively engaging in inter­disciplinary dialogue, thereby charting a course toward an elevated societal role and innovative avenues for proclaiming the Gospel.

With an introduction and conclusion, the article is divided into seven parts in which some theological and pastoral themes of the Ecumenical Charter and the teachings of Pope Francis and other popes on them are presented. The first part deals with the theme Trinity and visible unity. The second part emphasises the ecumenically very important topics, namely recognition of Baptism and the Eucharist. The third part speaks on mixed marriages. Fourth and fifth parts speak on the topics of common proclamation and purification of memory. Sixth part reiterates the themes recognition of gifts and mutual prayer. The seventh part deals with topics on migrants and the created world. The conclusion emphasises that the themes Charta Oecumenica of the 2001 are still relevant today. With his documents and speeches, Pope Francis touches on all the themes mentioned in the Charta. All this tells us that even today the Charta Oecumenica is an important document for the Churches in Europe.

Lorenzo Milani (1923-1967) lived his Christian and priestly vocation in two different parishes in the Diocese of Florence: first, in San Donato di Calenzano and then in Barbiana. In these two small parishes, he exercised his pastoral ministry, which was characterised by a daily commitment for cultural and spiritual emancipation, and also for the promotion of human and socio-cultural values through his parish's popular school for teenagers and young people. He gained nation-wide fame when he shared the fruit of his pedagogical adventure in his first book, Esperienze Pastorali (Pastoral Experiences), where he stated that the most important characteristic to be an effective educator is being a credible witness. [ABSTRACT FROM AUTHOR]

Catholic social teaching pays attention to the necessity of showing greater interest in the process of evangelization by means of social communications, especialy through new media platforms. These platforms promote and impose their own lifestyles, behaviors, preferences, choices, hierarchies of values and motivations. The presence of the Church on these platforms leads to a greater awareness of what Christianity is. With an increased involvement of the Church in the media, there will be a greater space given in conversations about such themes as Church, God, faith, conscience and responsibility. Mass media puts pastoral ministry in a new perspective, but it also constitutes a real challenge, especially in so far as ethical requirements are concerned.

Charity activity in the parish it is a charity service based on the God’s commandment of love, appropriate to needs of people who suffer financial or spiritual poverty, aimed at bringing help in living decent quality of life. The motive for activity and the charity service comes out of the commandment of the love to a neighbor and desire for imitating the Christ (Luke 10,30−36). Service to poor and suffering people is an evidence of faithfulnesses to the Gospel and is a continuation of the rich charity tradition of the Roman Catholic Church. Concern about the poor and needing people carried on in the organized and scheduled way exemplifies the solidarity in the Christ with the poor people.

It has been half of a century since the end of Vatican Council II (1962-1965) and it is often forgotten about the benevolence of the Council brought to the whole Church and made the life of faith and liturgy more active for believers. It was possibile by allowing to use national languages in the liturgy. The author of this article shows, on the example of Romany language, what is the role of a native language in faith and pastoral care for people, both clergy and laity, who speak this language and worship God in spirit and truth. The role of the mother tongue in faith and pastoral ministry should influence pastors in its usage for example in the ministry of the word, especially in performing the sacraments and liturgical celebrations. It is all to show to the modern man the truth, beauty, and joy experienced by the faith and makes it alive.

This article focuses on St. Augustine's reflection on ethical questions concerning truth telling and lying. This question in Augustine is complicated inasmuch as it involves treatment of two works that he dedicated to this theme: De mendacio (394/395) and Contra mendacium (420), as well as the intellectual journey that he undertook during the intervening years. By comparing these two writings one can detect movement in Augustine's thought from a certain intransigence, evidenced in the earlier work, to a solution more attentive to the pastoral dimension in the later work, in which Augustine makes clear that the moral exigence in favor of telling the truth should take into account the content, the form in which it is transmitted and the receiver of the communication, in order that truth telling (veritas) is always also salutary (salus). [ABSTRACT FROM AUTHOR]

History of pastoral psychology, since its inception on the basis of nineteenth-century Protestantism, up to the present, reveals a problem with the placement among disciplines. The reasons for the fuzzy identity is seen in the ongoing inability to reconcile the relationship of psychology and religion, passing from overt hostility stages (Freudianism, Marxism), by equating reductionism with a simple psychic phenomena and spiritual, or mutual indifference, the openness and sharing of their achievements. The article presents the current pastoral psychology as a specific area “in-between” psychology (of religion) and pastoral theology. Given the history of this young discipline, outlines the relationship of pastoral psychology and other disciplines, indicating that the unclear identity “at the crossroads” of theology and psychology, may constitute in essence its a great resource built on the ability of interdisciplinary dialogue and writing flexible to the needs of modern man with his polyphonic nature.

The article traces the profile of the pastoral theology of Sergio Lanza which is identified through a double character. On the one hand it stands within the horizon of the Second Vatican Council and recovers the notion of the "ecclesial subject", who is open to hearing the Word. Thus, the theology of revelation contributes to the theological foundation of the pastoral vision of Sergio Lanza a marked primacy for the Word at whose service the ecclesial subject is found. On the other hand one finds the importance of praxis, not in the sense of a locus for the application of theory, but as the horizon of its genesis and vitality. Pastoral theology finds in this double reference the way toward a rethinking of its epistemological status, rich with implications for ecclesial action. [ABSTRACT FROM AUTHOR]

The organization of the Pastoral. From a diocesan level to the pastoral planning. The pastoral planning presupposes a method and requires a specific organization. The author reflects about the meaning of “programming in pastoral care”. As a result he emphasizes the need of a pastoral plan, that is required by the missionary nature of the Church. Finally he concludes the need to mediate the diocesan pastoral program in the parishes plan. [ABSTRACT FROM AUTHOR]