El artículo describe los fundamentos bíblicos y la aplicación estructural del concepto de κοινωνíα–comunión en la Iglesia primitiva. Este concepto de origen bíblico describe la autoconciencia de la ...Iglesia, que se entiende como una comunión que nace de la participación en el bautismo y la Eucaristía. Esa autoconciencia se expresó, luego, en algunos criterios de discernimiento y en formas estructurales de la Iglesia. Entre los primeros, están los criterios para determinar el canon de las Escrituras y la regla de la fe; entre los segundos, están las diversas formas de expresar la sinodalidad de la Iglesia, el ministerio apostólico y la idea de comunión en las cosas santas.This paper describes the biblical foundations and structural application of the concept of κοινωνíα-communion to the early Church. This concept of biblical origin describes the Church self-consciousness, understood as communion resulting from participation in both baptism and Eucharist. This self-consciousness was later expressed in some discernment criteria, as well as in the structural forms of the Church. The ones for determining the canon of Scripture and the rule of faith are considered among the former. The various ways of expressing synodality within the Church, the apostolic ministry, and the idea of communion in holy realities are considered in the later.
It is common and well-known fact that Holy See always identified itself as one the holy, catholic and apostolic Church. Roman Pontiffs were against ecumenical ideas and strongly condemned the ...movement which was organized in the beginning of XX-th century and aimed restores Christian unity. However, after the Second Vatican Council official position towards Ecumenical Movement was reversed. Catholic Church opened doors to ecumenism and dialogue. Today Roman Church to take part in whole range of ecumenical initiatives and projects. The Church established special organ for ecumenical affairs – Pontifical Council for Promoting Christian Unity. In this article we will see how these changes were shifted and how theological positions were adapted for the ecumenical contacts.
This article studies the issue of the image of God in man. It strives to find this image on the social level, meaning a person’s relationship with others. As a starting point, the author chose the ...Biblical Account of the Creation of Man. People are created as a man and a woman, in the image of God, who is the First in the relationship of the Persons of the Holy Trinity. Just after people sinned, they broke their relationship with the Lord God. However, the Lord God does not abandon his creatures. He sends his Son to seek people out and build a new relationship between God and man. In his wisdom and in his way, he teaches men about God. He communicates with people in the language of the Word, through signs and pictures. The Holy Family of Nazareth where our Lord Jesus Christ was born and raised and was started thanks to God’s grace in cooperation with people can also be a way for God to communicate with people according to the author. God who lives in a perfect relationship as the Trinity can also be seen in the Holy Family, which is the model of interpersonal relationships based on communio caritatis. People can imitate them in their own family lives and homes, and in this way, they come closer to getting to know God not only on the intellectual level, but experience God in their personal lives thanks to their relationships with others. The Holy Family of Nazareth can be described as the Earthly Holy Trinity, meaning that it can be understood as a living icon of the Holy Trinity. As such, it helps us to get to know God in the One Holy Trinity. Not being God itself, the Holy Family represents God thanks to its virtues.
This article reevaluates the Lutheran theologian Dietrich Bonhoeffer’s widely criticized engagement with social theory in his doctoral dissertation Sanctorum Communio. On the one hand, it argues that ...there are specific theological concerns underlying Bonhoeffer’s initial decisions with respect to social theory, in ways that have not been sufficiently recognized. This is the case for both Bonhoeffer’s distinction between social philosophy and sociology and his related preference for formal (rather than historical) approaches to sociology. On the other hand, this article insists that Bonhoeffer did not simply draw or rely upon formal approaches to sociology uncritically. Rather, he carefully took up and reworked concepts and insights from social theory on the basis of a properly theological dialectic of creation, sin, and reconciliation.
Communio ecclesiology has attracted a considerable theological following, but this article dwells on other avenues for relating the Trinity to the life of the church. A more traditional approach ...would relate the church to the processions and missions of the Son and Spirit. Moreover the recent development of Lonergan’s four-point hypothesis offers a more profound account of the church as an “icon” of the Trinity. Not only are such approaches more solidly grounded in trinitarian theology; they also provide interesting opportunities for relating the church to other religious traditions.
A lo largo de estos cincuenta años que nos separan de la apertura del Concilio Vaticano II, ha sido muy frecuente escuchar y leer que el último concilio ecuménico fue la ocasión en la que la Iglesia ...respondió de manera precisa a la pregunta: “Iglesia, ¿qué dices de ti misma?”. Se trataría, por tanto, de un concilio dedicado a la Iglesia, un concilio eclesiológico. Obviamente esta lectura coloca la constitución dogmática sobre la Iglesia Lumen gentium, aprobada en el tercer período conciliar, es decir, en 1964, en el centro de las enseñanzas del Vaticano II.
Owning to the 2014 and 2015 Synods of Bishops a question has been raised and discussed in a society about admitting the divorced and remarried people to Holy Communion. This question, in fact, ...pertains to the teaching of the Church on the indissolubility of marriage. John Paul II responding to the crisis caused by the “plague of divorces” showed God’s plan for marriage and family. He claimed that the conversation between Christ and the Pharisees (Mt 19:1–9) was the source of the moral norm about the indissolubility of a marital bond in which Jesus not only confirmed the norm but also reffered to the biblical “beginning”. Following Christ’s teaching, the Pope consequently developed his anthropology based on the account of creation. The foundation of his view on human being is the conciliar teaching that man “cannot fully find himself except through a sincere gift of himself” (Gaudium et spes, 24). Marriage is a communion of persons (communio personarum) based on the total and sincere gift of self which demands the indissolubility of the bond. Moreover, the institution of marriage is oriented towards its sacramental fulfilment in Christ. As a sacrament, marriage participates and expresses the unbreakable bond between Christ and the Church. John Paul II was a firm defender of marriage indissolubility who drew his teaching on these two premises, anthropological and sacramental.
Propitujući značenje Drugog vatikanskog koncila za odnos Katoličke crkve prema sredstvima društvenog priopćavanja, članak se fokusira ponajprije na sam koncilski dekret »Inter mirifica«, prvi dekret ...nekog općeg koncila u povijesti Crkve posvećen sredstvima društvene komunikacije. Prikazana genealogija dekreta te analiza i vrednovanje njegova sadržaja na temelju komentara relevantnih autora ukazuju na svijest tadašnje Crkve o važnosti medija, ali istodobno potvrđuju nužnost Koncila za Crkvu. Nakane dekreta istinski su ostvarene tek u pastoralnom naputku »Communio et progressio«, a na tragu reformnog procesa koji se dogodio samim Koncilom. Tijek sazrijevanja obnovljenog poimanja Crkve i njene uloge u svijetu vidljiv je također iz koncilske prakse odnosa s javnošću koja zauzima važno mjesto pri odgovoru na pitanje stava Koncila prema medijima. Pastoralni naputak »Communio et progressio« istinski je plod Koncila i najpozitivniji crkveni dokument o medijima do danas. U članku se zaključuje da je Drugi vatikanski koncil u tom smislu uistinu značio novo usmjerenje u odnosu Crkve prema medijima društvene komunikacije koje je bilo nužno za njen ulazak u konstruktivno-kritički dijalog sa suvremenim svijetom, snažno obilježenim utjecajem medija. Iz današnje perspektive, kada su još uočljivije opasnosti medija, oba spomenuta dokumenta zajedno zacrtavaju dvije važne strateške smjernice odnosa Crkve prema medijima: prihvaćanje, poštovanje i služenje medijima, s jedne strane, te kritički odnos prema njima, s druge strane.
The notion of koinonia or communio is at the heart of contemporary ecclesiology, and trinitarian theology has become its necessary presupposition. This article argues that the way many contemporary ...theologians have envisaged this link between divine and human communion is deeply problematic. Hilary of Poitiers was the first theologian of communio, and he offers a bold critique of contemporary discussions. Hilary gives eucharistic priority to trinitarian theology, that is, there is a movement from Eucharist to Trinity in his thinking on the relation between divine and human communion. A retrieval of Hilary's eucharistic priority in trinitarian discourse can provide constructive avenues in trinitarian theology which avoid the anthropocentric tendencies of contemporary social doctrines of the Trinity and reject the misdiagnosed problem of trinitarian 'relevance' in current discussions. Such a retrieval recovers trinitarian doctrine as a practised, performed reality, lived out in human communio itself through the eucharistic life of the Church.
In Joseph Ratzinger’s approach to the Eucharist, the Church as communion, and orthopraxis, there is a critique of horizontalizing trends. His solution is to stress what he calls the ‘vertical ...dimension’ of the Eucharist, the one Church’s participation in Trinitarian communion, and the transformation of praxis into Christian responsibility. This article argues that the reason for Ratzinger’s preference for the vertical over the horizontal is not his Platonism, but his theological idea of salvation as a gift received, not made, from the Logos sent from above.
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