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espanolAunque la cuestion teologico-politica del Reino no fuese nueva en la Europa de entreguerras, los debates sobre la realizacion historica del Reino y sobre el mesianismo abrieron nuevas perspectivas influidas por el auge de los totalitarismos fascista, comunista y racista, las debilidades de los Estados liberales y la resistencia catolica ante los usos politicamente no ingenuos pretendidos por Action Francaise, por la Reichstheologie y por otros. El articulo presenta la discusion sobre aquellas posiciones y subraya la persistente ambiguedad de toda utilizacion teologico-politica del significado del Reino y las posibilidades de un proyecto historico de matriz cristiana consciente de su raiz judia y de la permanente reserva escatologica que previene al cristianismo ante la pretension de considerar un sistema socioeconomico o politico cualesquiera como algo definitivo. El mesianismo conforma cada vez mas una instancia critica ante un Reino realizado en la tierra. EnglishAlthough the theological-political question of the Kingdom was not new in interwar Europe, the debates on the historical realization of the Kingdom and on messianism opened up new perspectives influenced by the rise of fascist, communist and racist totalitarianisms, the weaknesses of the States Liberals and Catholic resistance to the politically non-naive uses claimed by Action Francaise, the Reichstheologie and others. The article presents the discussion on those positions and highlights the persistent ambiguity of any theological-political use of the meaning of the Kingdom and the possibilities of a historical project with a Christian mould aware of its Jewish roots and of the permanent eschatological reserve that prevents Christianity from facing the claim to consider any socio-economic or political system as something definitive. Messianism increasingly forms a critical instance before a Kingdom realized on earth.

espanolEl presente articulo expone los desafios que plantea a la Iglesia la pandemia que esta asolando a la humanidad. El foco se pone en las acciones y actitudes pastorales necesarias para aquellos que desempenan el ministerio sacerdotal, en ambitos como el acompanamiento del duelo de quienes que han perdido seres queridos, los procesos de reforma de vida ante el impacto de la enfermedad y la alteracion de la vida que produce, las necesidades sociocaritativas, celebrativas, educativas o de defensa de la vida, asi como los cultivos espirituales para responder evangelicamente a la situacion que atravesamos. La experiencia humana de la que se parte es, pues, el fenomeno totalizante de la COVID -19 y el marco doctrinal lo da el magisterio del papa Francisco, sobre todo su ultima enciclica Fratelli tutti. Sobre la fraternidad y la amistad social (2020), publicada varios meses tras el estallido de la pandemia, y tambien Evangelii gaudium (2013). El magisterio del Cardenal Arzobispo de Madrid tambien tendra su lugar significativo. EnglishThis article presents the challenges that the current pandemic, which is ravaging Humankind, poses to the Church. The focus is on the pastoral actions and attitudes necessary for those who carry out the priestly ministry, in areas such as accompaniment of the mourning of those who have lost loved ones, the processes of renewal and reform of life in the face of the impact of the disease, and the alteration of life that it produces, the socio-charitable, celebrative, educational, familiar, and defense needs of life, as well as the spiritual cultivation and foundations to respond evangelically to the harsh situation that we are enduring. The human experience from which it emanates stems from the all-encompassing phenomenon of COVID-19, and the Doctrinal framework is found in the Magisterium of Pope Francis, especially his latest Encyclical Fratelli tutti: On Fraternity and Social Friendship (2020), published several months after the outbreak of the pandemic, and also in Evangelii gaudium (2013). The Magisterium of the Cardinal Archbishop of Madrid will also have a significant place.

espanolEl teologo ortodoxo contemporaneo Vladimir N. Lossky (1903-1958) hizo del apofatismo o teologia negativa una caracteristica de su teologia, en sintonia con los planteamientos del oriente cristiano. Su radicalismo en este aspecto ha sido criticado ampliamente. En este trabajo exponemos en primer lugar el apofatismo del autor estudiado. En este sentido descubrimos el apofatismo como una actitud teologica propia de la teologia ortodoxa que se manifiesta en los diversos aspectos de la vida cristiana (el dogma de la Trinidad, el dogma de las energias divinas, la procesion del Espiritu Santo, la antropologia, la liturgia, los iconos). En una segunda parte del estudio, recorremos las distintas aportaciones que conforman la recepcion critica del apofatismo losskiano (Tyszkiewicz, Florovsky, Williams, Staniloae, Zizioulas, Rogobete, Bernardi, Prosperi, Papanikolau, Nichols, Clement), para concluir ofreciendo nuestra propia opinion al respecto. EnglishThe contemporary orthodox theologian Vladimir N. Lossky (1903-1958) made apophatism or negative theology a feature of his theology, according to Eastern Christian approaches. His radicalism in this regard has been widely criticized. In this paper, we first expose the apophatism of the author studied. In this sense, we discover apophatism as a theological attitude typical of orthodox theology that is manifested in the various aspects of Christian life (the dogma of the Trinity, the dogma of divine energies, the procession of the Holy Spirit, anthropology, liturgy, icons). In a second part of the study, we go through the different contributions that make up the critical reception of Losskian apophatism (Tyszkiewicz, Florovsky, Williams, Staniloae, Zizioulas, Rogobete, Bernardi, Prosperi, Papanikolau, Nichols, Clement), to conclude by offering our own opinion on the matter.

espanolAdolphe Gesche indico el «principio de responsabilidad» como uno de los que debian guiar el quehacer teologico. Ser responsable respecto de la fe y la razon, respecto de Dios y del hombre. En el presente estudio exponemos su comprension y el desarrollo particular de esta tarea en su obra Dieu pour penser, atendiendo al doble movimiento teologico-fundamental —ad intra y ad extra— con el que solia articular sus escritos. EnglishAdolphe Gesche indicated the «principle of responsibility» as one of those that should guide theological work. Be responsible for faith and reason, for God and man. In the present study we expose his understanding and the particular development of this task in his work Dieu pour penser, attending to the double theological-fundamental movement —ad intra and ad extra— with which he used to articulate his writings.

espanolPara ayudar a clarificar el concepto de «expiacion» este articulo busca rastrear sus principales elementos en la teologia veterotestamentaria. Tras una panoramica de los usos del termino en el Antiguo Testamento nos centramos en la expiacion en el documento sacerdotal (donde es entendida en el marco de los sacrificios rituales) y despues en su dimension intercesora, con un especial detenimiento en la mediacion del siervo de Yahveh del Deuteroisaias. Concluimos que la expiacion es un proceso relacional en el que Dios borra el mal del ser humano y posibilita la reconciliacion (con la participacion de la persona y normalmente de un mediador). EnglishTo help to clarify the concept of «expiation» this article seeks to trace its main elements in the Old Testament’s theology. After an overview of the uses of the term in the Old Testament we focus on the expiation in the priestly document (where it is understood in the context of ritual sacrifices) and then on its intercessory dimension, with a special focus on the mediation of the Deuteroisaiah’s servant of Yahweh. We conclude that expiation is a relational process in which God removes evil from the human being and enables reconciliation (with the person’s participation and normally with a mediator).

Anders als die Festlegung der übrigen erdgeschichtlichen Epochen bezieht sich das Konzept des Anthropozäns auf die Gegenwart und v. a. die Zukunft. Im vorliegenden Beitrag wird untersucht, wie im Anthropozändiskurs als einem gesellschaftlichen Diskurs Zukunftsvorstellungen entfaltet werden. Dabei wird die These vertreten, dass erzählerische Formen im weiteren Sinn ein wichtiges Medium darstellen, um für dieses Konzept Verbreitung, Verständnis und Zustimmung zu finden. Denn Erzählungen sind ein besonders gut geeignetes Mittel, um komplexe Sachverhalte für unterschiedliche Adressatengruppen verständlich darzulegen, die Dringlichkeit eines Anliegens deutlich zu machen und zum Handeln zu motivieren. Erzählungen über das Anthropozän bilden ein Medium, mit dem die moderne Gesellschaft über die Rückwirkungen von Handlungsfolgen auf die eigene Struktur und das eigene Selbstverständnis nachdenkt. Um zu erhellen, wie Zukunftsvorstellungen narrativ modelliert werden, werden exemplarisch ein spezieller Diskurs (über den Klimawandel) sowie eine Methode (die Erstellung von Szenarien) analysiert., Unlike other geological epochs, the concept of the Anthropocene is defined by the present and in particular the future. This article examines the Anthropocene discourse as a public discourse and its potential to establish visions of the future. The underlying hypothesis is that narratives are a potent means to communicate such ideas and for people to understand and accept them. After all, stories are a highly effective medium to explain complex scenarios to diverse target audiences,convey urgency and importance, and encourage action. Anthropocene narratives provide modern society with a tool to reflect on how consequences of actions impact societal structures and shape society’s image of itself. The modelling of visions of the future through narratives will be exemplified on a specific discourse (on climate change) and one particular method (to create scenarios) will be analysed., Anthropozän; Diskurs; Klimawandel; Narration/Narrativ/Erzählung; Szenario; Weltklimarat (IPCC); Zukunft, Limina, 3(1), 41-61

No capítulo 9 do livro XIV de sua obra De Trinitate, Santo Agostinho tem como propósito responder à pergunta se as virtudes desaparecerão na vida futura. Responde que é uma questão controversa saber se as virtudes, que alimentam uma vida reta nesta existência de adversidade, deixarão de existir após termos sidos conduzidos à vida eterna, pois lá não precisaremos delas. Agostinho entende a vida eterna como a vida junto a Deus, portanto, uma vida de felicidade plena. Para exemplificar essa situação, ele cita o texto do Hortênsio no qual se fala da Ilha dos Bem-Aventurados, que na mitologia grega corresponde a um lugar de felicidade e de recompensa, equivalente aos Campos Elíseos; no caso de Agostinho, trata-se do Paraíso ou Éden dos cristãos. Ele conclui que na outra vida não precisaremos das quatro virtudes cardinais. Elas serão somente uma fraca lembrança deixada em nossa alma quando passamos por este mundo. O que Agostinho não sabia é que a citação do Hortênsio era, de fato, uma citação do Protréptico de Aristóteles.

Questioning the reasons that led Augustine to reflect about time, a theme often associated with metaphysics and cosmology, in his work Confessions, which main character is autobiographical, we hypothesize that the theme belongs to the unitary project of the work, whose keys of reading would be 1) the purpose of human life and 2) the distinction between God and creatures. When analyzing the Augustinian argument, it is noticed that it is possible to insert the debate in question in the general scope of the narrative of this specific work. It is also noticed that, from this perspective, the psychological approach is not necessarily linked to an understanding of time from a purely subjectivist aspect, since the central concern of the discussion is not with the metaphysical / cosmological aspect, but with the analysis interior.

O problema da responsabilidade moral é uma questão a ser tratada tendo em vista a qualidade das ações humanas, o que requer uma explicação da origem e do sentido do mal que eventualmente delas redunda. No pensamento tardo antigo isto é feito no horizonte de uma filosofia da mente. Em Agostinho este tema é compreendido desde o entendimento de uma faculdade anímica que garante ao homem máxima liberdade, a saber, a vontade, cujo efeito da ação é compreendido em referência a um polo de máxima transcendência – Deus, a partir de quem são compreendidos os princípios em que deve se articular a razão humana para orientar sua liberdade em coerência com a Verdade. Portanto, é na estrutura interna da mente humana que Agostinho ancora a origem e o fundamento último de toda ação moral, pela qual cada indivíduo é o único responsável frente à realidade e diante de Deus.

Se o mundo é entendido na tradição latina medieval como a autoexpressão do principium, então é essencial nos darmos os meios para apreender plenamente o simbolismo no qual o Criador se manifesta. O ser, aqui entendido como expressão da Palavra divina, tem, por conseguinte, a mesma estrutura relacional do signo. A metáfora que consiste em pensar o mundo na sua totalidade como um livro, expressão do Verbum Dei, cuja própria essência é ser um signo, isto é, apontar para o absolutamente Outro, que somos incapazes de pensar em sua qüididade, entra nesta perspectiva. Não basta dizer que a criação é um livro, ou a manifestação do Criador, é necessário também oferecer uma chave para sua leitura. Certo da função significante do mundo e da impossibilidade de conhecimento positivo do Criador, todo o desafio do pensamento filosófico latino é então adentrar na estrutura interna deste simbolismo capaz de fornecer uma compreensão do mundo como um sinal que aponta para o princípio. Compreender a arquitetura do simbolismo do mundo, desvelar a própria estrutura do manifesto para colocar de dentro a necessidade de seu enraizamento no Princípio, foi uma preocupação constante de Agostinho. Em sua longa busca por uma leitura simbólica da realidade, ele mostrou um interesse persistente e crescente pela matemática.

Este artigo examina a questão das relações entre o cristianismo e a philosophia em uma passagem do Contra Academicos. Ora, a referência a Platão e ao “platonismo” ao longo de seus primeiros escritos exige algumas reflexões de esclarecimento quanto ao influxo recíproco de “platonismo” e cristianismo na conversão de Agostinho (386). O Augustinus Philosophus, que compõe uma série de escritos entre 386 e 391, é sensivelmente diverso daquele que é narrado nas Confissões e daquele que será bispo de Hipona em 395? Tratar-se-ia do Agostinho mais um “filósofo platônico” e muito menos “penitente”, que teria sido influenciado em grande parte mais pela filosofia neoplatônica do que pela fé cristã? Como entender, portanto, o pensamento de Agostinho nas primeiras obras, notadamente marcado pela leitura dos Libri platonicorum (Livros dos platônicos), quando confrontado com as obras da maturidade, nas quais atingiu plena consciência das verdades do cristianismo e onde teria superado o “platonismo” das origens? Esta é a celebre questão controversa sobre a “evolução” e/ou a “continuidade” do pensamento de Agostinho que pretendo tratar a partir de uma proposição emblemática do Livro III (19,42) de sua primeira obra filosófica.

Este artigo trata do entendimento de Agostinho a respeito da filosofia, sua finalidade e sentido, após sua conversão ao cristianismo em 386. O texto contextualiza sua adesão à filosofia, a partir da leitura do Hortensius, de Cícero, e de como ele reinterpretará a filosofia à luz do cristianismo. Para tanto, serão utilizadas como referências as obras Contra Academicos e De Beata Vita, diálogos escritos em Cassicíaco antes do seu batismo, em abril de 387. O artigo tenciona mostrar como Agostinho parte de um arcabouço intelectual do pensamento antigo para ir além dele através de sua adesão ao cristianismo; assim, ele faz com que a filosofia seja pensada como filosofia cristã. A pesquisa tem metodologia qualitativa a partir de uma análise bibliográfica de textos agostinianos, bem como do uso de bibliografia secundária.

Usually, Augustine is studied as a theological man, who in all things sees the presence and action of God. However, this consideration was not for him an obstacle to take attention to the physical world around him, and to the properties of water, fire, and other things, besides the movement of the stars. Some of his main interests were numbers calculations, and the nature of time. To those scattered observations of Augustine is not quite correct to call a cosmology, but it exists in the sense that, behind that way to consider the universe, there is a theological method which is a view that includes, at the same time, anthropological and physical aspects. Besides, the cosmos displays order, beauty, and it is a sign of the Creator.

The aim of this paper is to examine Augustine’s De Ordine to clarify why, for this philosopher, the study of liberal disciplines is necessary to recognize that God rules the world. With this aim in mind, in the first phase of this research we will examine the dialogue among Augustine, Licentius, Trygetius and Monica on evil and the order of things (De Ord., I, 3.7- II, 7.23). After that, we will outline the Augustinian reflections on ethical discipline (De Ord., II, 8.25) and on the relationship between auctoritas and ratio (De Ord., II, 9.26-9.27). Finally, we will examine Augustine's analyses devoted to liberal disciplines (De Ord., II, 12.35-16.44). Thus, by sketching the Augustinian reflections on the nature and functions of liberal disciplines, it will be possible to clarify why their study is necessary to be able to see that there is nothing that is out of the order (De Ord., I, 1.2).

Este artigo busca refletir sobre o problema do mal no pensamento de Agostinho (354-430) e no pensamento do filósofo francês Paul Ricoeur (1913-2005). Pensadores de épocas completamente distintas abordam em suas obras o problema do mal que sempre foi um desafio, tanto para a filosofia quanto para a teologia. Qual a origem do mal? Como teólogo e pastor de um povo, Agostinho responderá ao problema do mal baseado nas Sagradas Escrituras. Quanto a Ricoeur, sem a pretensão de a uma resposta para a origem do mal, convida seu leitor para seguir o caminho da reflexão, da prática e da espiritualização.

É ponto pacífico, quando buscamos compreender as bases da filosofia de Agostinho de Hipona, sua dívida para com o neoplatonismo. Decisivo para sua compreensão da relação entre unidade e multiplicidade, bem como para o problema do mal em sua conexão com a existência de um primeiro Princípio (o Bem), o neoplatonismo perfaz grande parte das obras centrais do hiponense tais como Confessionum libri tredecim, De ordine e De uera religione. O objetivo deste trabalho consiste, assim, em expor alguns elementos que filiam, embora mantendo o que há de específico, o pensamento agostiniano à henologia neoplatônica, em particular, de Plotino, tomando como ponto central a noção de liberdade absoluta que define o Uno plotiniano em seu processo de desdobramento (próodos) em níveis hipostáticos como princípio fundante de todo real (múltiplo) sem, no entanto, reduzir-se a nenhuma realidade específica. Parto da convicção de que este aspecto é imprescindível para a compreensão da metafísica agostiniana.

Este artigo tem como objetivo analisar o Sermão 288, de Agostinho de Hipona, extraindo dali algumas notas características do chamado uerbum in corde ou uerbum cordis, que constitui parte da linguagem mental. Linguagem mental ou discurso interior é a parte da filosofia que procura explicar as atividades mentais que antecedem a linguagem falada e escrita ou, de um modo mais geral, os sinais, os sons e os gestos. Embora não seja de modo sistematizado, esse tema aparece em vários escritos de Agostinho. No Sermão 288, o uerbum pode ser de dois tipos: aquele que é proferido por meio de som e aquele que é concebido no interior do coração. A escrita é um signum do som. Em Agostinho, o uerbum in corde ou uerbum cordis possui a propriedade de significar, de ser concebido no coração, de ser conservado na memória, de viver no entendimento, de não pertencer a nenhuma língua, de permanecer íntegro no coração, de se servir do auxílio do som para se dar a conhecer a um determinado ouvinte e de ser anterior a todas as línguas, uma vez que a todas antecede. O uerbum in corde agostiniano exemplifica a linguagem mental na sua vertente latina, originada por questões teológicas acerca da Encarnação.

Resumen Los procesos de modernización en América Latina no han impulsado el fin de las religiones como proponían las teorías de la secularización, pero han producido una transformación en los modos de participación y pertenencia caracterizados por la pluralización de grupos y contenidos religiosos. El campo religioso en general se ha pluralizado y diversificado y, al mismo tiempo, se observa una pluralización interna en el catolicismo. La Iglesia católica, a partir del Concilio Vaticano II, reconoce la acción del Espíritu Santo derramando dones y carismas para enriquecer la estructura estable de la comunidad eclesial. La Iglesia se ha transformado internamente al valorar el aporte de renovación y edificación que realizan los carismas personales y comunitarios, las prácticas pastorales novedosas, las nuevas formas de organizarse el laicado y las múltiples agregaciones de fieles son expresión de su diversidad carismática. Estos elementos novedosos responden a las diversas necesidades simbólicas de los fieles católicos y es tarea de la comunidad eclesial acompañar su sana integración y el discernimiento de su valor y validez. Cada momento histórico impulsa procesos de innovación que afectan la estructura estable de la Iglesia y renuevan la tensión entre los elementos novedosos y los elementos institucionales. Ya no solo es una responsabilidad de los dones jerárquicos, sino una tarea sinodal de toda la comunidad eclesial acompañar y discernir si las nuevas experiencias pastorales o nuevas agregaciones de fieles son alternativas válidas o no. El momento presente obliga a incorporar en este discernimiento una particular atención a las posibles desviaciones o derivas sectarias, y el cuidado del desarrollo de ambientes seguros, preventivos de cualquier abuso sexual, de poder o de consciencia. Abstract Processes of modernization in Latin America have not accelerated the end of religions, as declared by some proponents of Secularization Theory, but have caused a transformation in the forms of participation and sense of belonging, which are characterized by pluralization of groups and religious contents. In general terms, the religious field has become more plural and diverse; and, at the same time, an internal pluralization of Catholicism has been observed. Beginning with the Second Vatican Council, Catholic Church acknowledges the action of the Holy Spirit, by spreading gifts and charismas to improve the stable structure of the ecclesial community. The Church has transformed herself by recognizing the contribution of renovation and edification of personal and communal charismas, innovative pastoral practices, new forms of organizing laity, and multiple ways of aggregation of believers, all of which are an expression of her charismatic diversity. These new features are the response to the diverse symbolic necessities of Catholic believers, and it is the responsibility of the ecclesial community to accompany a healthy integration and to the judgement about its value and validity. Every historical moment fosters processes of innovation that alter the stable structure of the Church and renovate the tension between innovative and institutional features. Thus, no longer it is the sole responsibility of the hierarchical gifts, but a synodal responsibility of the entire ecclesial community to accompany and judge whether the new pastoral practices and aggregation of believers are valid alternatives. Our time demands a peculiar attention to possible sectarian deviations to this judgment, as well as developing safe environments, which prevent any form of sexual abuse, abuse of power, or abuse of conscience.

Modern seniors who are characterized by good health at the end of their professional activity engage in new forms of activity. Some of them are involved in the activities of universities of the third age, belong to the Family of Radio Maryja, are volunteers or use various forms of religious tourism and pilgrimages. Many manifestations of their activity come from the religiosity of seniors. The growing religiosity of seniors requires a systematic catechesis that helps them in its development. The church emphasizes that this catechesis should be adapted to the situation of a senior. Catechesis helps to read the religious meaning of this stage of life and to strengthen the motivation for Christian presence in the family and environment. Therefore, this catechesis should strengthen religious interest in faith, shape and sustain the motivation of Christian activity, in the Church and in the world. This is reflected in the Christian involvement in family upbringing, in the ecclesial community, for the social good and also in an attractive way of spending free time.

The multitude of services and offices in the Church is the effect of historical and pastoral development. The pragmatism of the evangelizing mission assumes an organisational order and clearly defined principles of conduct. The ecclesial renewal is aimed at emphasizing the theological aspects of the community of faith. This paper presents the highest office in the Church, dogmatically defined by the First Vatican Council as the primacy function. Contemporary ecclesiology accentuates the organic unity of the functions of the Bishop of Rome with the entire Church. In particular, the supreme authority inherent in this service is now undergoing a profound re-interpretation, including its Christological aspect, involving resignation from its purely juridical understanding in favour of a religious significance. In practical terms, this can be observed in official titles defining the primacy function. The martyrdom aspect of primacy is also emphasized, showing this office as a service towards the unity and sustainability of the community.

Artykuł dotyczy problematyki zawierania małżeństwa przez pełnomocnika poza granicami Rzeczypospolitej Polskiej przez tych katolików, którzy mają obywatelstwo polskie. Stanowi próbę odpowiedzi na pytania, czy wierni Kościoła rzymskokatolickiego, będący obywatelami polskimi, mogą zawrzeć małżeństwo przez pełnomocnika w Kościele łacińskim poza terytorium Polski oraz czy takie małżeństwo może wywoływać skutki cywilnoprawne w porządku prawa polskiego. W tym celu została przeprowadzona analiza przepisów prawa kanonicznego i prawa polskiego z uwzględnieniem prawa prywatnego międzynarodowego. W wyniku przeprowadzonych badań ustalono, że wierni Kościoła rzymskokatolickiego, będący obywatelami polskimi, mogą zawierać małżeństwo przez pełnomocnika w Kościele łacińskim poza terytorium Rzeczypospolitej Polskiej. Natomiast czy takie małżeństwo wywoła skutki cywilnoprawne w Polsce, będzie zależało od dopuszczalności w danym państwie zawierania małżeństwa przez pełnomocnika oraz dopełnienia wszystkich wymogów formalnych, jakie w zakresie instytucji matrimonium per procura prawo to przewidywało.

Wypalenie wewnętrzne człowieka jest zjawiskiem, które jako pojęcie pojawiło się w latach siedemdziesiątych XX w. (Herbert Freudenberger). Odtąd powstaje coraz więcej publikacji na ten temat. Jednak większość autorów opisuje przede wszystkim wypalenie na gruncie zawodowym. Tymczasem wypalenie naznacza całą aktywność człowieka, który jest jednością cielesną, psychiczną i duchową. Psychologia umożliwia pewne zrozumienie wypalenia, ale nie daje ostatecznego rozwiązania. Autorka z pozycji chrześcijańskiej nauki o człowieku szuka odpowiedzi na pytania: Czym jest wypalenie wewnętrzne? Jakie są symptomy wypalenia? Jak zaradzić wypaleniu? Trzeba w porę szukać pomocy, uznając własną ułomność w życiowych zmaganiach.

The sacrament of priesthood within the whole space of the development of the Church and its presence in civilisation is one of the key issues. It proves its meaning as well as the necessity of undertaking an ongoing reflection in the context of challenges resulting from the civilisation development. Theology of priesthood is also an essential aspect that has a multi-dimension character and, as such, is a subject of various fields of theology as well as non-theological ones. A reflection upon its relation to a common priesthood of all the faithful, resulting from the sacrament of Baptism, comes into special importance nowadays. Present-day challenges resulting from the development of culture post-modernity require a clear and precise drawing of the essence of sacramental priesthood. The Sacrament of Orders which defines the character and charisma of the called one brings the inseparable sacramental bond with the Christ the Highest and the Only Patriarch. We can find a proper charismatic identity of priesthood in this relation. The other dimension of this charisma is the mission, in which a priest acts in persona Christi. The dual charismatic dimension makes a proper way of making out and understanding the identity of a priest. It means that a priest cannot be substituted in his vocation and the authority which he receives in The Sacrament of Holy Orders and the unity with his bishop. Properly understood and made out identity needs the competent preparation and formation of the candidates to the priesthood, those who have already received Orders and those who are responsible for it alike. All dimensions of formation must be properly integrated. The essential integrating element in the process of ongoing formation is specific priestly spirituality. It means that the fact who a priest is, and then what his mission is, results from the unity of a priest with Christ. The already mentioned civilisation challenges require permanent studies of the ways and methods of the formation. This way the process of formation defends itself from naturalistic or spiritualistic one-sidedness, which a present Pope Francis reminded of, when he said about two “subtle enemies of sanctity”, which are “a present-day Gnosticism” and “a present-day Pelagianism".

The contemporary ecclesiology emphasises the Church-building character of the life of Jesus Christ. The genesis of the Church is not linked with a single event. The foundation of the Ecclesia belongs to the trinitarian economy of God and is a dynamic process. One can distinguish between ten different stages of ecclesiogenesis, including two key ones that prove the founding initiative of Jesus. The first one is Simon Peter’s confession of messianic faith in the vicinity of Caesarea Philippi, which results in the Master giving him a new name and proclaiming the foundation of the Ecclesia. The second one is the establishment of the Eucharist. During the Last Supper Jesus celebrated Passover with the Twelve. In this way, He anticipated His death upon the cross as a voluntary propitiation. By referring to the symbolism of the passover feast and the books of the Old Testament, He explained the meaning of His death – reassembling Israel in the light of the coming of the kingdom of God. He makes a new Covenant “in His own blood”, owing to which all people have a chance for salvation. In this way, He founded the People of God of the ultimate times – the Church.

The article raises the need to develop theoretical, methodological, and practical principles of media literacy in various target groups traditionally not covered by media education (including adults and older persons). One of the key objectives is to promote the implementation of the Paris Declaration on Media and Information Literacy in the Digital Era (2014): privacy, digital security, and information handling ethics. Methodological research principles of media literacy and social responsibility are based on interdisciplinary and transdisciplinary approaches. The article shows that digital culture, the Internet, and computer algorithms are not morally neutral. There is a close link between media literacy and social responsibility and human rights. Therefore, the focus of this and future research is the question: to what extent do the media contribute to expanding human freedom. After all, there is a real danger – narrowing the sphere of freedom and manipulation of thought. The research also pays special attention to the adult people (who are not seriously involved in the media literacy development projects) and the role of educators’ social responsibility in the face of the hybrid war challenges.

The article is devoted to the explication of the methodological problems in the field of war and peace studies. The author tried to make a conceptual historical, and philosophical observation of the genesis of the understanding of war and peace. At the same time, the modern discourse is determined by the activity of recognized organizations and the high-impact journals. Using the methodology of discourse and institutional analysis, the author tries to define the key ‘edge’ points of the mentioned discourse. At the same time, the modern cases of war conflict demonstrated their hybrid nature. The case analysis of the Ukraine hybrid war and the other countries let the author represent the holistic logic for understanding the development of the methodology of war and peace studies research, understanding one’s multidisciplinary nature, etc. The Ukrainian case also involved the methodological approaches of the postcolonial (neo-colonial theory) for understanding the drivers and breaks of the war conflict, which could be heuristic for the development of future ideas in the field of non-conflict humanity development.

Autor podejmuje próbę odpowiedzi na pytanie, czy biomedyczne ulepszanie pozbawia nas człowieczeństwa. Refleksja filozoficzna koncentruje się wokół kilku zagadnień: eugeniki, transformacji ludzkiej natury oraz charakteru miłości rodzicielskiej. Na podstawie przeprowadzonych analiz autor wykazuje, że w przypadku biomedycznego ulepszania możemy mówić o potrójnym negowaniu człowieczeństwa. Po pierwsze, ulepszanie człowieka ściśle wiąże się z eugeniczną selekcją. Po drugie, przekształca lub niszczy naturę ludzką. Po trzecie, dokonuje zmiany charakteru miłości rodzicielskiej z bezwarunkowej na miłość własną (egoizm).

This study reflects the development and transformation strategies of the anthropological situation in the context of technological progress. The change of the natural way of human existence to the technogenic method of communication leads to the formation of the image of «a virtual personality». The process of assimilation of natural and artificial takes place. Ethical alternatives of the human existence as a species within the Technosphere and the preservation of their humanistic imperative through the bodily projections of the personality are considered. Co-evolution of man and the Technosphere leads to a new way of their interaction and generates Technogenic Anthropology. The study of corporeality in various areas of human life is reflected in its ontological disclosure through the nominal classification: «biological body», «social body», «cultural body», and «virtual body». Plasticity is revealed as the main value and quality, which provides self-reflection in various forms of communication of modern man.

Dance is one of the oldest forms of art. It has been associated with human existence for thousands of years. In the Holy Scriptures we find numerous examples of liturgical dance performed during the solemn feasts of Israel (e.g. Ps 149, 3 cf. Ps 68, 25-27) or accompanying extraordinary events (e.g. Ex 15, 20; Judg 11: 34; 1 Sam 18, 6-7). The dance of David before the Ark of the Covenant described in 2 Sam 6, 1-23 is one of the best known and most often cited examples of sacred dance. When reading the text, many questions arise. Why did David bring the Ark to Jerusalem? Why did he dance in front of the sacred chest and what was the character of that dance? Is there a relationship between the king’s dance, the contempt of his wife Michal, and her childlessness, about which he in passing reports in 23? The purpose of this study is to analyse the text contained in 2 Sam 6, 1-23 and to attempt to answer the issues raised.

The article is dedicated to the analysis of new evangelization as a missionary activity of the Roman Catholic Church because of rapid development of Internet, digital devices and social media around the world. It has been determined main goal of new evangelization as drawing people back from the path of secularism to the Christianity. The author outlines five areas for spreading a new evangelization in the world, which are culture, social sphere, economy, civil society, science and technology. It has been analyzed an understanding, perception and main approaches of Catholic Pontiffs to the implementation of new evangelization in the world. The author analyses social networks and Internet highlighting most popular platforms where Catholic Church has many followers, which became an evidence of successful implementation of new evangelization. Among the challenges is it pointed out the necessity for Catholic Church remain both online and offline that requires more time for communication, particular digital knowledge for proclaiming the Gospel via social media as well as having digital devices that would help people connect with their church. The author draw conclusions, noting that further implementation of new evangelization of the church would be aimed at improving its efficiency, quality of presenting main values as well as ease of perception by target audience.

Denne teksten bidrar med en nytolkning om bakgrunnen for at grunnlovsparagrafen om prestegårdsgodset ble vedtatt i 1814. Riksforsamlingens debatt om regulering av prestegårdsgodset i 1814 har sammenheng med opprettelsen av det nye universitetet og samtidige stiftelsesrettslige diskusjoner. Kildeutsagn kan tolkes i retning av en konsistent og prinsipiell argumentasjon i tråd med reglene for vern av integriteten til stiftelser. I Grunnloven ble prestegårdsgodset anvist til å finansiere bestemte, konkrete formål, og denne grunnlovfestingen hadde til hensikt å verne eiendommene – og formålene de skulle tjene – mot vidtgående inngrep fra statens side.

espanolLa doctrina del magisterio sobre la familia es muy abundante, mientras existen muchas lagunas en la disciplina canonica que ensombrecen su consideracion real como sujeto de derechos en la Iglesia. Esta reflexion pretende proponer caminos para superar ese desfase, aclarando la incidencia juridica de la doctrina del magisterio, tanto en la interpretacion de las normas vigentes como en la integracion posible de sus lagunas. La exhortacion Amoris laetitia, asi como los textos del reciente camino sinodal sobre el tema, son las fuentes principales de la aproximacion que se propone. EnglishThe doctrine of the Magisterium on the family is very abundant, while there are many gaps in canonical discipline that overshadow its real consideration as a subject of rights in the Church. This reflection aims to propose ways to overcome this gap, clarifying the juridical impact of the doctrine of the magisterium, both in the interpretation of the norms in force and in the possible integration of its gaps. The exhortation Amoris laetitia, as well as the texts of the recent synodal path on the topic, are the main sources of the approach to the theme.

espanolEn la regulacion del sacrificio ritual, deben tenerse en cuenta cuestiones relacionadas con la proteccion de la libertad de conciencia y religion, la libertad de actividad comercial y el trato humanitario a los animales. Los argumentos economicos influyen en la forma en que se regulan los sacrificios rituales y, en general, llevan a apartarse del proposito religioso original de esas normativas legales, en favor de la proteccion de los intereses economicos. EnglishWhen regulating ritual slaughter, we need to take into consideration issues related both to the protection of freedom of conscience and religion, the freedom of business activity, and the humane treatment of animals. The economic arguments have an influence on the way ritual slaughter is regulated and generally lead to departing from the original religious purpose of such legal regulations, in favour of protecting economic interests.

La preparación al sacramento del matrimonio, antes y después de su celebración, ha sido considerada siempre pastoralmente necesaria y de gran significación espiritual tanto para la vida de los cónyuges como para la comunidad cristiana. La Iglesia, por consiguiente, ha tomado progresivamente más conciencia de la necesidad de un proceso de evangelización, kerigmático y catecumenal, para las futuras familias. Este artículo ofrece una aproximación jurídico-pastoral sobre la preparación al matrimonio, a través de la presentación de la legislación de la Iglesia, exponiendo brevemente el tratamiento de la materia en el Código Pío Benedictino de 1917 y en el Código de Derecho Canónico vigente de 1983, y —en un segundo momento— por medio de selectas intervenciones de distinta relevancia del magisterio del papa Francisco respecto a la necesidad de una adecuada preparación al matrimonio y la propuesta concreta de un catecumenado matrimonial como respuesta a esa urgencia y desafío pastoral.

Nos planteamos la posibilidad de la reconciliación en el supuesto de abuso a menores por parte de clérigos a través del proceso judicial penal. Lo hacemos teniendo en cuenta consideraciones tanto canónicas como espirituales y pastorales, siendo conscientes de la influencia sociocultural. Buscamos posibles cauces para el ejercicio de la justicia restaurativa en los tres «sujetos» que contemplamos: víctima, abusador e institución. Concluimos con la presentación de una propuesta en este camino hacia la justicia.

El presente artículo defiende la incorporación del «derecho a la duración razonable de los procesos» como complemento del derecho a la tutela judicial efectiva reconocido en el can. 221. Se parte de la idea de que la celeridad procesal no es un principio esencial del proceso, sino un principio «pastoral», propio de una comunidad como es la Iglesia, que se preocupa del desarrollo tempestivo de los procesos de nulidad. Aunque la ratio fundamental del proceso es la búsqueda de la verdad del vínculo, de modo que la celeridad procesal tiene un carácter subsidiario e instrumental, también la celeridad debe buscarse como exigencia de un derecho fundamental. Apuntadas las verdaderas causas del retraso de los procesos, el autor propone «canonizar» el derecho a un proceso sin dilaciones indebidas característico de la mayoría de los ordenamientos «seculares», y hacerlo a través del que podríamos llamar «derecho (fundamental) a la duración razonable de los procesos». Este derecho fundamental vendría a ser un principio de acción de desarrollo de todo el proceso y se concretaría en pautas de conducta por parte de todos los operadores jurídicos; de esta manera se podría ir más allá de las meras recomendaciones, pudiendo establecerse pautas concretas de actuación, incluso mecanismos correctores de la falta de diligencia.

espanolUna pena latae sententiae produce algunos efectos incluso antes de que la autoridad de la Iglesia se haya pronunciado sobre el presunto delito para el que este establecida, de modo que la sujecion a los mismos descansa esencialmente sobre la voluntad del presunto autor. Con ello se materializa aqui un valor genuino del derecho canonico: su pretension de obligar en conciencia. Por otro lado, diversas disposiciones del CIC contemplan una variedad de circunstancias en las cuales es licito no someterse a esos efectos. Esto puede generar situaciones complejas para la comunidad eclesial y hacer pensar si en la practica vale la pena mantener este tipo de penas. EnglishA latae sententiae penalty produces some effects even before the authority of the Church has ruled on the presumed crime for which it is established, so that the subjection to those effects rests essentially on the will of the presumed author. With this, a genuine value of canon law is materialized here: its claim to oblige in conscience. On the other hand, various provisions of the CIC contemplate a variety of circumstances in which it is lawful not to submit to these effects. This can generate complex situations for the ecclesial community, and make one wonder whether in practice it is worth maintaining this type of punishment.

El trabajo plantea la relación entre los ordenamientos jurídicos (confesional, español y europeo) cuando se trata de recuperar o restituir un bien mueble eclesiástico que ha salido del territorio español sin la licencia de exportación. Después de exponer el régimen del derecho canónico relativo a la propiedad dominical, se expone el modo de proceder para recuperar un bien que se encuentre en un Estado de la UE, aplicando la Ley 1/2017, de transposición de la directiva 2014/60/UE, así como la posibilidad de recuperarlo si se encentra en un Estado no europeo ni miembro de UNIDROIT (p. ej.: Estado Vaticano).

Artikkelen tar for seg teologisk strid og protester knyttet til innføring av nye religiøse og kirkelige bruksbøker på 1800-talet. Slike bøker var katekisme og salmebok, men også lesebøker til bruk i skoleundervisningen. Lekfolket gikk i spissen for denne typen protester, og stridighetene er mulig å observere i alle de skandinaviske landene. Jeg vil konsentrere meg om norske forhold, med sideblikk til situasjonen i Danmark og Sverige. Artikkelen argumenterer for at opposisjonen mot utskriftingen av religiøse bøker var uttrykk for motkulturelle krefter og en folkelig protest mot embetsstanden og bykulturen.

espanolEste articulo pretender ser una invitacion a la lectura de la primera enciclica social del papa Francisco en su quinto aniversario. «El desafio urgente de proteger nuestra casa comun —dice el papa— incluye la preocupacion de unir a toda la familia humana en la busqueda de un desarrollo sostenible e integral, pues sabemos que las cosas pueden cambiar». La primera parte de este articulo ofrece una presentacion del contenido de la enciclica, iluminando las ideas principales y el encadenamiento de los diferentes capitulos: la actual crisis ecologica, el Evangelio de la creacion, las raices de la crisis, una ecologia integral, propuestas de dialogo y accion, lineas para una educacion y espiritualidad ecologicas. Nuestra relectura de Laudato si’ incluye el resultado de la celebracion del Sinodo sobre la Amazonia, la exhortacion apostolica Querida Amazonia. Este articulo concluye mostrando que la idea trinitaria de la creacion es el principio que nos invita a desarrollar una espiritualidad de la solidaridad global, porque «en el mundo todo esta conectado». EnglishThis paper aims to be an invitation for the reading of the first social encyclical of Pope Francis on its fifth anniversary. «The urgent challenge to protect our common home —says the Pope— includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change». The first part of this article concerns the presentation of the content of the encyclical, highlighting the main ideas and the linkage between the successive chapters: the present ecological crisis, the Gospel of creation, the roots of the crisis, an integral ecology, some proposals for dialogue and action, the guidelines for an ecological education and spirituality. Our rereading of Laudato si’ includes the results of the celebration of the Synod on the Amazonian region, the apostolic exhortation, Querida Amazonia. This article ends by offering that the trinitarian idea of creation invites us to develop a spirituality of global solidarity, because «everything in the world is connected».

espanolConfrontados con la pregunta sobre si el feto debe ser considerado como persona, el presente estudio propone tres formas de aproximar la nocion de «persona» —gramatical, geometrica y metafisica— y argumenta que la personalidad ontologica del feto representa un caso limite que exige adoptar definiciones asintoticas, formuladas en gerundio y apoyadas en argumentos metafisicos. Respecto del proceso de gestacion, la ciencia muestra (a) que dicho proceso es ininterrumpido; (b) la convivencia de dos organismos —feto y madre— independientes e intimamente relacionados; y (c) que existe evidencia que sugiere la capacidad de sentir dolor del feto. Finalmente, recuperamos una concepcion teologica de la persona, afirmando que tratar al feto como si fuera una persona va mas alla del calculo prudencial de danos y supone una actitud frente al «misterio» en tanto pregunta que desborda lo cientifico y se anida en el centro mismo de la existencia humana. EnglishFaced with the question about whether the fetus should be deemed a human person, this work discusses three ways of approaching the idea of the «person» —grammatical, geometrical, and metaphysical— arguing that the fetus’ ontological personality is an edge case that forces us to use asymptotic definitions, formulated in gerund, and leaning on metaphysical claims. Scientific evidence regarding the fetus’ gestation shows (a) that this process is uninterrupted; (b) the coexistence between two independents, but nonetheless intimately related organisms; and (c) that there is evidence suggesting the fetus’ capacity to feel pain. Finally, we retrieve a theological conception of the person, affirming that treating the fetus as if she is a person goes beyond a prudential calculus of damage, and rather implies taking a stand before the «mystery», understood as a question that overflows the realm of the scientific, locating itself at the very core of human existence.