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The aim of the article is to emphasize the beginning of the process of reception and the theological, cultural and pastoral horizon of Querida Amazonia, which marks a significant moment for the Latin-American Church. The intention is to highlight an ecclesiastical reform still in process and at the same time meant to shape the future ministerial-laical ecclesiastical, culture which will need to be more attentive to the context and to present pastoral challenges. The article begins by examining the social and environmental context in the Amazon, considers some new initiatives created as a result of the synod and of QA's proposals in Latin America. The article shows the continuity of QA with Vatican II and discusses possible ecclesial developments within the Latin-American Church. [ABSTRACT FROM AUTHOR]

Podbijając północną Anglię, Anglosasi niemalże przyczynili się (pośrednio) do zerwania przez jej mieszkańców więzi z Kościołem rzymskim. Lukę tę wypełniło chrześcijaństwo celtyckie. W efekcie doszło do chrystianizacji północnej Anglii przez misje: rzymską i celtycką oraz do konfliktu pomiędzy nimi. W momencie, gdy konflikt ten osiągnął swoje apogeum, zwołano w Whitby (Northumbria) synod, który przyczynił się znacząco do zatriumfowania opcji rzymskiej. O tym traktuje niniejszy artykuł.

The aim of the article is to present the use of synodal method in building the family community. The method was developed for the use of the Synod about the synodality, initiated in 2021 in the Catholic Church. Documents of the church indicate the need for using the method within the universal Church as well as the local Churches. However, due to the fact that a Christian family is also a domestic Church, the method can also be used in building the marital-family community. The research conducted for the use of this article was based mainly on the documents of the Catholic Church devoted to the synod on synodality. They became the source of the undertaken analyses. The authors also used the elaborations regarding the research problem and the marriage and family issues. The aim of the article and the nature of the source materials suggest the use of the adapted research methods. The leading method was the monographic method in some of its dimensions. Moreover, the other research methods include: descriptive method, the method of the analysis of documents and the analysis of the contents. The article consists of three parts. The first part presents the novelty and characteristics of the synodal method. The second part was devoted to the applicability of the method in building the community of marriage and the third part was devoted to the applicability of the method in deepening the bond between parents and their children.

Public libraries, but also private ones, can be considered synodal workshops. A high synodal potential is preserved in them, in the sense that in them one can experience a fruitful inter- and trans-disciplinary dialogue. For theologians, in particular, libraries - rich in a plural and pluralistic book heritage - become places in which to carry out a cultural exercise of synodality, laboratories in which to start research on the ecclesial meaning of being and walking together with men and women of good will who yearn - albeit in different ways - to encounter the truth. [ABSTRACT FROM AUTHOR]

The pontificate of pope Francis has brought about a new momentum, an acceleration of the dynamics of the ecclesial conversation, and the Synod on synodality (2021-2024) is the culmination of this acceleration. At the same time, it is not clear yet whether Francis wants to bring this movement to a conclusion or if it will remain open in a process. This article gives some historical-institutional perspectives that are important for comprehending the contours of this question central to Francis’ pontificate but also for the Catholic Church in the 21st century.

This paper aims to present, based on the Church’s current teaching on synodality, the attempt at synodality of the Catholic Church in Czechoslovakia, which was entitled The Decade of Moral and Spiritual Renewal of the Nation. The paper briefly analyses this little-known event based on contemporary testimonies and their expert processing. It begins by clarifying the concept of synodality to gain a deeper understanding of the theological significance of this task that God asks us to do. Then we present the main actors of the Decade of Moral and Spiritual Renewal of the Nation, its content, and a summary of its effects on walking together of the Church in Czechoslovakia in the still totalitarian atmosphere of the 1980s. At the same time, the paper attempts to compare this event with the current course of the Synod on synodality. The successes and failures of the Decade of the Spiritual Renewal of the Nation, as well as the catechetical work of the so-called underground Church in Slovakia, show that it is necessary to look at man and history not as the addressees of one’s agenda, but as those with whom one wishes to have a relationship characterised by mutuality and dialogue.

The study sheds light on the problem of communication in the Church and proposes a model of dialogical communication based on data analysis. It must be in harmony with the content of speculative theology, but at the same time it must meet the linguistic needs of the present time. Pope Francis, with the Synod, is channeling many changes in the right direction. Empirical analyses of media coverage of representations of the Catholic Church, provide further support for this theme. On the one hand, we have the press in Slovenia, which is saturated with news about the Church, and on the other hand, we have Radio and Television, which are undernourished. Often, the Church is presented along with celebrities, celebrations, politics and charity work. If we take into consideration the dialogical model of communication, these issues can be entry points for better and more qualitative communication.

Spojrzenie na Kościół Afryki przełomu IV i V wieku przez pryzmat instytucji synodu pozwala dobrze uwydatnić nie tylko jego kondycję, ale i żywotność. Szczególnie cenne w tym względzie jest świadectwo św. Augustyna, biskupa Hippony. Jego eklezjologii zawdzięczamy ważny rozdział nauki o synodach na chrześcijańskim Zachodzie, która była mocno osadzona w dwu węzłowych problemach: schizmie donatystycznej i herezji pelagianizmu. Augustyn, mówiąc o synodach, posługuje się kilkadziesiąt razy terminem synodus i aż kilkaset razy terminem concilium. Termin ten rozumie zasadniczo jako zebranie, zgromadzenie w jedno (in unum congregare) biskupów (coetus episcoporum). Czasami na zgromadzeniach tych byli obecni kapłani i diakoni. W swojej nauce o synodach biskup Hippony podejmuje wiele ważnych kwestii: powagi, autorytetu (auctoritas) synodów; stojących przed nimi zadań, zwłaszcza w kontekście prawowierności nauki i zasad życia Kościoła; kolegialności biskupów; roszczeń Kościoła Afryki do autonomii. Synody, nie ciesząc się taką powagą jak Pismo Święte czy sięgające tradycji apostolskiej zwyczaje obecne w Kościele, odgrywały jednak w jego życiu niezastąpioną rolę, gdyż ich zdecydowane i wiążące postanowienia (constitutionis, gesta concilii) wzmocniły nie tylko jego powagę, ale uczyniły go także na arenie Kościoła powszechnego Kościołem wiodącym.

The article outlines the Russian government’s policy of limiting the field of action of the Eastern Rite Catholic Church (formerly Greek Orthodox or Uniate) and its gradual liquidation in the 1830s, and shows the preparation of the “act of reunification” in 1839. As is well known, in 1794–1796 there was an intensive process of “joining” the Uniates to the Orthodox Church. The period from 1797 to the mid-1920s is characterized by weakening of government pressure on the Eastern Rite Catholic Church. In the second half of the 1820s, the Russian authorities tightened their policy toward the Eastern Rite Catholic Church and began to prepare the ground for its eventual unification with the Orthodox Church. The Uniate hierarchs were also involved in the process of liquidating the Eastern Rite Catholic Church. A special role was played by Lithuanian Bishop Józef Siemaszko. With the help of Belarusian Bishop Wasilij Łużyński and the Bishop of Brest, Vicar of the Diocese of Lithuania Antoni Zubko convened a synod of Uniate bishops and clergy in Polotsk (Połock) in 1839, at which it was decided to “reunite” the Eastern Rite Catholic Church with the Orthodox Church.

The aim of this article is to show some issues of a theological reflection on the meaning of synods in Orthodox, Lutheran, and Catholic theology. Orthodox theologians justify the synodal dimension of the Church by the teaching of Christ, the practice of the apostolic period, and the development of synodality in the first millennium of the Church. In the Orthodox Churches, synodality is episcopocentric and is expressed both at the local church level with the bishop in the lead and at the regional one. After breaking up of the unity with the Roman Church in 1054 the Orthodox Churches did not hold any council of an ecumenical dimension. What is characteristic of the Eastern theology of synods and councils is the conviction that their decisions are not obligatory ex sese but acquire their validity after acceptance by the faithful. In the ecclesiastical communities dating back to the Reformation, we have various forms of synodal organization. German Lutheranism had a state church model until the 20th century in which the affairs of the Church were managed by the lay rulers of the bishops. This form of Church governance was due to a number of factors including Martin Luther’s theology of the universal priesthood and the lack of bishops who were replaced by princes. In the 19th and especially in the 20th century the Lutheran churches in Germany developed synodal structures in which lay people play a central role. Decisions made at synods are not considered infallible so they can be changed. The Lutheran communities are also unaware of the ecumenical dimension of synods. In the Roman Catholic Church, as in the Orthodox Churches, the source of synodality is considered to be the practice of the Apostolic Church especially the Apostolic Council described in Acts, chapter 15, and the period of the first millennium of the Church in which synodal and conciliar structures developed. In the Roman Catholic Church, we have two levels of synodality: the first concerns the primacy of the pope and the college of bishops who are in communion with him, while the second is based on the participation of all the baptized in the life of the Church, which consists of their advisory function. Thanks to the pope who convenes councils it is characteristic of the Roman Catholic Church to maintain all three levels of synodality: local, regional and universal. In the Roman Catholic Church conciliar decisions do not to be approved by the lay faithful, but they are considered binding once adopted by the conciliar assembly and the Pope. Currently, there is a discussion on the bigger inclusion of the lay faithful in making decisions regarding the life of the Church.

From the very beginning, the synodality of the Church shows the community of faith as one pilgrim people, in which every person has their place and also a responsibility for the Church. In modern times, the practice of the Church places great emphasis on the involvement of the lay faithful in the care of the Church and, through legislation, also enables them to participate in Church authority. The Second Synod of the Koszalin-Kolobrzeg (Kołobrzeg) Diocese was an expression of shared responsibility and a manifestation of synodality at the particular level.

This article presents the vision of the Romanian Orthodox theologian Dumitru Stăniloae about the authority, the common sense, and the infallibility of the Church. According to the Romanian theologian, the authority of the Church results from its quality as the mystical body of Christ in the Holy Spirit and refers to the ability to know and preserve without alteration the revealed truth, as well the ability to interpret authentically the Holy Scripture and Tradition. From the fact that the Church is the mystical body of Christ in the Holy Spirit results, apart from the ability to know, preserve and interpret the truth, also the common sense of the believers, that is, the common responsibility for the faith of each and every one, before God and the Church. In the Orthodox conception, infallibility refers to the ability of the Church to preserve without error the apostolic faith, that is, the authentic understanding of Revelation. This capacity of the Church results from the fact that, thanks to the gift of the Holy Spirit, it immutably experiences the fullness of life in Christ. The infallibility of the Church is exercised in respect of the revelation contained in Scripture and in Tradition and consists in the ability to remain in the truth and in the humility to submit to it, without adding anything, but teaching only what is contained in it. [ABSTRACT FROM AUTHOR]

This contribution starts from the very close link between the Easter proclamation and women: their encounter with Jesus, after the painful experience of the cross, highlights the relational dimension of the resurrection and initiates the proclamation of the mystery that life is stronger than death. Even a synodal Church is called to be a relational Church, a Church of listening, ready to embark on a long – and no longer post-ponable – path of change of mentality that leads to the abandonment of forms of dominance, competition, power and to the assumption of a lifestyle and mission made up of cooperation and reciprocity. Developing an anthropological and theological reflection on reciprocity between men and women and, on a practical level, a synodal pastoral, implies walking with women on an Easter itinerary and allows us to be a more incarnate Church, closer to people and less abstract. [ABSTRACT FROM AUTHOR]

Beginning with the suggestion that the earth – as a system – is undergoing dramatic effects due to demographic, technological and other phenomena, brought about by human action which has now become the principal geological force, the study questions the consciousness of the Church’s mission directed toward the one Gospel of the Kingdom in the face of what appears to be a transitional crisis in a new era involving human beings as a differentiated population and the planet earth itself. The reflection explains what is at stake in focusing on a messianic concept of history and the hermeneutical possibilities it offers in the effort to interpret not only the current situation of humanity on our earth but also to configure the mission of the Church as a messianic people. It then dwells on the Second Vatican Council, pointing out how a messianic vision can clarify the aporias of the conciliar corpus, which became apparent during the process of its reception, while highlighting its potential for the future. Finally, it proposes useful ways to think about the synodal shape of the Church at the heart of messianic history while sketching some significant elements regarding the «syn-hodos» already in progress. [ABSTRACT FROM AUTHOR]

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Following the first democratic elections, after forty-five years of the totalitarian communist regime, and during the Croatian War for Independence and the Greater Serbian aggression in the 1990s, the Church in the Diocese of Đakovo and Srijem has significantly changed its “face and reverse”, its circumstances and ambiance. The Second Synod was an event and an occurrence of the Holy Spirit and concrete man. The decisions, statements, and provisions of the Diocesan Synod were meant to become the daily life of the particular Church. The Book of the Synod “You are Christ – for us and for all people” was published in 2008. Ten years after the publication of the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem, a review of pastoral efforts over the decade shows that the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem have been realized to a greater extent in only 30% of the parish communities of the Archdiocese of Đakovo-Osijek. The crisis of the evangelizing zeal of presbyters and parish priests, the crisis of their identity, and the formation that largely ignored the synodal conclusions, the communist legacy which left behind religious indifference, non-coexistence with the Church, clericalism, passivity, and especially today’s culture of choice and the dictatorship of relativism are the fundamental and most common causes why the document “You are Christ - for us and for all people” is not the magna carta of pastoral work in the Archdiocese of Đakovo-Osijek. The analysis of pastoral efforts points to the need for greater expertise and qualifications, especially for the professionalization and specialization of the heads of offices, commissioners, and persons entrusted with one of the pastoral areas. Most heads of offices, commissioners, and secretaries, that are carrying out one or more other duties, try to accomplish the entrusted area without enough opportunities to apply themselves appropriately. There is a greater and stronger need to involve the laity in running certain offices and commissions. If the local Church wants to implement the synodal documents more effectively into the everyday life, it must find the strength to include the lay faithful into the pastoral life and work of the Archdiocese. There is a need for a significant change of pastoral approaches, forms and methods used in pastoral work and activities. The Synod has become more of a one-time event, and it was meant to be a systematic occurrence. The power of the “tongues of fire” (cf. Isaiah 5:24) has become or remained “a smoldering wick” (cf. Isaiah 42: 3; Matthew 12:20). The Church of Đakovo-Osijek needs to take systematic, strongly infrastructurally professionalized, Jesus-like and courageous steps forward. Despite the difficulties and shortcomings, the Archdiocese of Đakovo-Osijek and its life are unimaginable without the synodal documents, that is, the Statements and Decisions of the Second Synod of the Diocese of Đakovo and Srijem.

This article is a review of the learning against abortion in the works of the Church Fathers, starting from the Apostolic and Apologetic Fathers till the golden age of patristics, both in the East and in the West. Another point is dedicated to the conciliar magisterium of the first Christian millennium, which condemns homicide, including abortion. The third part of the study refers to the Byzantine legislation, so that at the end some provisions of the legislation of the barbarian peoples are presented. [ABSTRACT FROM AUTHOR]

The article, starting from the post-synodal apostolic exhortation Christus vivit, offers some perspectives of engagement for the renewal of the youth ministry and vocation, also in light of the experience of Catholic Action: growing in personal and community discernment, building paths to encourage the protagonism of young people, renewing pastoral care in a missionary and popular sense, enhancing people's desire for social and political commitment. Listening to young people helps the Church to rethink itself and to bet on this continuous renewal, thus getting free from useless anachronisms. Finally, the positive relationship between young people and adults, which characterizes the life of Catholic Action, is an indispensable perspective for a fruitful ecclesial life and a real social reconstruction. [ABSTRACT FROM AUTHOR]

W połowie III wieku biskupem Kartaginy w Afryce prokonsularnej został wybrany Thascius Caecilius Cyprianus, człowiek zamożny i wykształcony. W czasie prześladowań zarządzonych przez cesarza Decjusza wiara wielu osób została poddana ciężkiej próbie. We wspólnocie chrześcijan powstały podziały na tle dyscyplinarnym i administracyjnym. Św. Cyprian odwołał się do starej tradycji pielęgnowanej nie tylko w Kościele Afryki prokonsularnej, lecz także w innych prowincjach Kościoła powszechnego, którym było zwoływanie synodów w celu wspólnego rozwiązywania powstałych problemów duszpasterskich. W czasach zasiadania na stolicy biskupiej w Kartaginie w sumie zostało zwołanych 7 synodów, których uczestnicy zajęli swoje stanowisko wobec schizm Felicissimusa i Nowacjana oraz w sprawie powrotu do wspólnoty kościelnej osób, które uległy nakazom edyktu Decjusza dokonując ofiar bałwochwalczych, ważności chrztu udzielanego przez heretyków oraz chrztu dzieci. Niniejsze opracowanie jest próbą ukazania ważnej roli synodów kształtowaniu kolegialności biskupów w Afryce prokonsularnej w połowie III wieku w kontekście troski o jedność Kościoła. Lecz z drugiej strony ukazuje prawdę, że nie wszystkie uchwały synodów w Kartaginie współtworzyły doktrynę Kościoła.

Understanding the role that the Final Document plays within the synodal dynamic, that is, the "dialogical-proactive", which helps us to reach serenely and feel directly a real and important "listening place" of the various voices that were directly involved in the synodal journey. This very short article tries to understand the afore-mentioned dynamics to bring out some reflections which in a reductive and "polarized" reading, could remain obscured. [ABSTRACT FROM AUTHOR]

Taking into account the documents of the Synod of Bishops for the Pan-Amazon region and the postsynodal exhortation Querida Amazonia, this article studies the issue of ecological conversion and the model of a pluriform and well-enculturated Church. In different ways, we are all responsible for the current socio-environmental crisis and, therefore, we all need conversion. The second part of the article analyzes the new paths that the Synod proposes for the Church in that region so that she may have an Amazonian and indigenous face. [ABSTRACT FROM AUTHOR]

This article aims to present the main proposals of the Pan-Amazon Synod which will be implemented in October 2019 in Rome. The document of Santarém, established in 1972, was identified as the inspiration of the Synod, which saw the bishops of the Amazon region reunited to indicate the future pastoral lines. While in the 1970s it was a question of updating the pastoral choices indicated by the Second Vatican Council and the journey of the Latin American Church that emerged in Medellín in 1968, the Synod of Rome intends to place the emerging problems of the Amazon region at the center of ecclesial attention. Thus we move from the delicate theme of ministry and the problem of the absence of the Eucharist in the communities of the entire Pan-Amazon area, to the problems of broad social importance concerning the situation of indigenous peoples and the ecological question. [ABSTRACT FROM AUTHOR]

W XIX w. na ziemiach polskich nie odbywały się synody diecezjalne. Dopiero w początkach XX w. biskup S. Pelczar w Przemyślu odprawił trzy synody w latach 1902, 1908 i 1914. Stanowiły one ważny etap w odrodzeniu życia synodalnego w Kościele polskim, jakie nastąpiło po odzyskaniu niepodległości w 1918 r. Synody te posiadały swoją wewnętrzną dynamikę i były odzwierciedleniem ważnych przemian społeczno-religijnych w diecezji przemyskiej. Na szczególną uwagę zasługuje synod z 1902 r. Poprzedziły go trwające dwa lata przygotowania w ramach których przeprowadzona została intensywna akcja uświadamiająca duchowieństwo o znaczeniu synodu w kościele lokalnym. Odbywało się to głównie w cyklu artykułów na łamach „Kroniki Diecezjalnej Przemyskiej”. Oprócz aspektów historycznych informowano duchowieństwo o zagrożeniach modernistycznego podejścia do tej instytucji i wskazywano na rolę biskupa jako ustawodawcy, który jako jedyny na synodzie jest władny stanowić nowe prawo diecezjalne. W pracach komisji synodalnych przygotowujących statuty synodalne było zaangażowanych wielu duchownych także z kręgów proboszczów i wikariuszy. Ważną rolę odgrywały dyskusje w czasie kongregacji dekanalnych, na których duchowieństwo parafialne mogło zgłaszać swoje postulaty. Udział księży w tych formach przygotowawczych miał dać im poczucie udziału w całości prac i wpływu na powstające regulacje. Właściwy synod w dużej mierze charakter formalno-obrzędowy, zgodny z tradycją kościelną sięgającą okresu potrydenckiego. Znaczna część synodu miała charakter liturgiczny wskutek czego na dyskusję nad statutami zostawało niewiele czasu. Z tego powodu dwa następne synody z 1908 i 1914 r. miały charakter kongregacji synodalnych, podczas których ograniczono stronę obrzędową, aby więcej czasu wykorzystać na dyskusję. Zmieniały się też jej formy. Zamiast tradycyjnego odczytywania statutów, księża wysłuchiwali odpowiednich wystąpień biskupa i referentów, po których odbywały się dyskusje i formułowano postulaty synodalne. Ta forma najwyraźniej była widoczna podczas synodu z 1914 r. Efektem obrad synodów były decyzje o charakterze prawnym, ogłaszane mocą władzy biskupiej. Za każdym razem miały one nieco odmienną formę, mimo, że ich podstawę stanowiły statuty. Synod z 1902 r uchwalił 619 statutów i miały one bardzo tradycyjną formę i układ właściwe dla okresu potrydenckiego. Integralną częścią stanowionego wówczas prawa były instrukcje synodalne dotyczące między innymi takich zagadnień jak: sposób przeprowadzania wizytacji dziekańskiej, czy odbywania kolędy. Statuty z 1908 i 1914 r. nie znosiły uchwał z 1902 r., ale były ich uzupełnieniem i wyjaśnieniem w oparciu o ocenę skutków ich praktycznego funkcjonowania. Celem zatem było ich doprecyzowanie i uzupełnianie, a nie głębsze zmiany. Akta synodu z 1914 r. różniły się znacznie od poprzednich. Posiadały one formę sprawozdań z kolejnych sesji synodalnych. Wystąpienia biskupa o charakterze ascetycznym przytaczano w nich w streszczeniu, natomiast w całości publikowano teksty referatów problemowych, wygłaszanych przez wyznaczonych księży. Następnie streszczano dyskusję i konkluzję biskupa, po czym zamieszczano tzw. rezolucje synodalne odnoszące się do problemów poruszanych w wystąpieniach. Zawierały one wnioski i zalecenia dotyczące rozwiązywania różnych kwestii, w tym także duszpasterskich. Zarządzenia synodalne najczęściej powtarzały przepisy Kościoła powszechnego, jedynie aplikując je do lokalnej sytuacji. Dotyczyły one m.in. funkcjonowania instytucji kościelnych, życia kleru i wiernych świeckich, zagadnień dyscyplinarnych, głoszenia słowa bożego, czy katechizacji. Taka treść postanowień synodalnych nawiązywała do wiekowej tradycji Kościoła. Problematyką nową w statutach wszystkich trzech synodów przemyskich była kwestia społeczna. Zagadnienie to znalazło się szerzej w obszarze zainteresowania Kościoła od czasów Leona XIII. Śledząc postanowienia synodów biskupa S. Pelczara możemy zauważyć rozwój rozumienia tych zagadnień w środowisku kleru diecezji przemyskiej. Wskazują na wzrost znaczenia tej problematyki podczas synodów z 1908 i 1914 r w stosunku do roku 1902.

The theme of the synodality of the Church and, within it, the concept of synod includes a rather vast picture of the period of the Middle Ages and of the Modern Age. Consequently, a more detailed historicaltheological treatment would be necessary to link the synodality of the ancient Church to the ecclesiology of communion of the Second Vatican Ecumenical Council.2 Today, in the twenty-fi rst century, perhaps too often we hear different opinions, even from some ecclesiastical authorities, about how the Church should be, the role of the single Bishop in the local Church or the competence of the Roman Pontiff over the whole Church, perhaps forgetting that the Church is of Christ and that it is He who determines how it should be and what the role and competence of each one of them is. It is therefore necessary to try to better understand the meaning of some terms such as: Church, communion, „collegiality", synod, synodality, college and collegiality in the light of the Holy Scriptures, Tradition and the Magisterium, in our case referring to the post-conciliar period. A good understanding would help us to live better the reality given by Christ and that is Him and the faith in the One and Triune God who unites us in a single Body that is the Church. [ABSTRACT FROM AUTHOR]

The contribution aims to offer a new, standard study on the Synod convened by Catholicos Mar Aba that took place throughout the Iranian dioceses of Maishan, Fars and Elam during the Summer of 540. The research tries to unravel the knot of facts, events and later ideological reinterpretations. The detailed reconstruction of Mar Aba's attitudes towards the pre-existing schismatic fragmentation of East Syrian metropolitan bishoprics permits us to gain a deeper insight into the role and meaning of synodical tools for rebuilding the lost unity of the Church. [ABSTRACT FROM AUTHOR]

In the article there were analyzed the legal norms concerning shrines included in common law and particular law of the diocese of Kalisz. The Author noticed that the shrines are sacred places to which people make pilgrimage and have lots of functions, this is why the legislator of the First Synod of Diocese of Kalisz, which took place in 2007-2009, regulated this issue in particular law. The Author presented the term of "shrine" and indicated material and formal element. The legislator in the Code distinguished a diocesan shrine, a national shrine and an international shrine, while the legislator in diocese of Kalisz made different classification. The Author indicated what the statutes of the shrine should regulate in particular to efficiently administrate the shrine, there was also presented the authority competent to approve these statutes. There were presented functions of the shrine curator, who is head a shrine.

This article broadly examines the recent reform of the canonical matrimonial process from the perspective of the previous norms, the objectives of the reform, its reception and some issue surrounding its content and application [ABSTRACT FROM AUTHOR]

The article presents the circumstances of the Council of Nicaea. There was a tradition to compose symbols of the faith (symbola fidei), and to organize syn­ods. The Council of Nicaea was convoked by Emperor Constantine in cooperation with Pope Silvestre. After the victory on Licinius, Constantine wanted to arrange public and religious matters of the Empire. He was not a Christian but he was friendly to Christianity as a religion which he considered to be profitable for the Empire. He possessed the title of Pontifex maximus which authorized him to in­tervene not only in pagan cults, but also in ecclesiastical affaires. In spite of that, there were three main conflicts in that time: the date of the Passover, Donatism and Arianism. Donatism was a schism born in Latin Africa having a national background; it was a movement of the local population against the Roman admin­istration. Arianism, born in Greek Africa, was inspired by philosophy, especially by Neo-Platonism. Constantine was welcomed by the Pope and other bishops be­cause his actions were useful for the Church. People were waiting for the Council of Nicaea with hope.

Sobór Nicejski nie położył kresu kontrowersji ariańskiej. Po soborze nastą­pił długi okres walki o recepcję chrystologii nicejskiej. Kontrowersja stała się przedmiotem zainteresowania cesarza, ponieważ postrzegano ją jako zagrożenie dla jedności cesarstwa. Z tego powodu zwyczaj ingerowania cesarza w sprawy kościelne stawał się coraz częstszy i nawet dotyczył nauki Kościoła. Taka sy­tuacja wywołała reakcję biskupów i stała się okazją do określenia roli cesarza w Kościele. W IV w. istniały dwa główne stanowiska w tej kwestii – biskupów proariańskich i antyariańskich. Głównym celem artykułu było ukazanie stanowi­ska biskupów proariańskich wobec cesarza. Analiza źródeł historycznych i lite­ratury wykazała, że ich postawa wobec cesarza nie była ani bezwzględnym pod­porządkowaniem się ani całkowitą niezależnością. Ich model stosunków między Kościołem a państwem został zainspirowany przez Euzebiusza z Cezarei, który przeniósł na grunt chrześcijański antyczną, hellenistyczną teorię polityczną oraz hebrajską koncepcję władcy. W kontekście antycznych idei cesarz jako żywe prawo posiadał szczególną rolę w Kościele. Przejawiała się ona szczególnie na synodach. Biskupi proariańscy dopuścili cesarza do interweniowania nawet w sferę kościelnej doktryny. Ich postawa wobec cesarza znacznie różniła się od modelu wypracowanego w dobie przednicejskiej. Z drugiej jednak strony bisku­pi proariańscy starali się dochować wierności Tradycji Kościoła. Z tego powodu nie mogli uznać cesarza za jego głowę. Zakończenie kontrowersji ariańskiej nie uwolniło Kościoła od zależności od cesarza. Kościół Wschodni w okresie recepcji Credo Nicejskiego został niejako zaprogramowany pod kątem uzależnienia od ce­sarza. W ten sposób postawa proariańskich biskupów legła u podstaw przyszłego bizantyńskiego cezaropapizmu.

Dissertation Abstract

recenzja

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Le "Costituzioni apostoliche" presentano uno dei documenti motto significativi per ta Chiesa nel IV secolo, ma anzitutto la testimonianza del tempo passato. La Chiesa, come é presentata net libro, e una struttura collegiale, non esiste nesun primato ne personale ne ufficiale. Nell'asemblea parlano e discutano tutti i fedeli, anche prendendo le decisioni definitive. Si puó dire: E presente Pietro, ma non "ufficio di Pietro". I fedeli sono chiamati all'obedienza al vescovo che e indipendente in tutte le sue decisioni nel suo territorio fuorche le situazioni in cui e l'autore di uno scandalo e quindi viene sottoposto alle decisioni del sinodo della propria provincia. Si puó trovare una gerarchia nell'asemblea ma non e una gerarchia ufficiale; si puó dire che questa gerarchia e di stampo pratico non teologico. Autorita di "Tradizione Apostolica" ha il carattere costitutivo per tutti i fedeli. La Chiesa nelle "Costituzioni" e la Chiesa degli Apostoli, non di Pietro.

sprawozdanie

Apres la victoire de l’armee de l’Empereur Justinien le Grand, remportee sur les Vandales en Afrique latine (533), l’Eglise locale avait la chance de guerir ses blessures et de se renforcer.

Le source pour connaitre la conception du mariage chez les Nestoriens il y a des documents des synodes et compendia.