In the last two decades, Seventh-day Adventist scholars have been attempting to articulate a balanced and distinct ecclesiology, aimed at helping the denomination to retain its global unity, maintain ...its relevance and enable a more fruitful and meaningful interaction with others. No comprehensive account of the church has been developed yet, however. This thesis is intended to facilitate a more rounded and systematically articulated concept of church from an Adventist perspective. Part I presents a thumbnail history of the denomination and considers the advantages and limitations of its standard claim to be the 'remnant', awaiting a pre-millennial parousia. Part II engages with the ideas of some of the ablest communio ecclesiologists of the twentieth and twenty-first centuries and considers their ecclesiological system, built around the concept of koinonia, while Part III examines ways in which their theoretical framework can assist the Adventist community to deal with practical ecclesial issues. Four major proposals are made for deepening Adventist understanding of the nature of church. Whereas the formal structure of communio framework can help Adventists move beyond one-sided, single-metaphor communal self-descriptions, the idea of the church as essentially a koinonia of believers in God can supplement their predominantly functionalist portrayal of the church as herald or messenger. Thirdly, the Adventist notion of truth can be enriched by viewing the community of believers not only as a messenger, but also as an organic part of divine revelation. This makes ecclesiology central to the theological enterprise, intrinsic to the grounding of theological claims and the interpretation of biblical texts. Finally, the development of a richer interpretation of the Spirit's activity in the church is seen as one of the key prerequisites for a fuller, more nuanced account of the church's participation in the life of the triune God. The highlighting of these four aspects, hitherto neglected or underdeveloped in Adventism, and the presentation of tentative solutions to its ongoing ecclesiological problems, form the principal contribution of this monograph.
Kapłani – słudzy communio Lala, Krzysztof
Verbum vitae : półrocznik biblijno-teologiczny,
01/2010, Letnik:
17
Journal Article
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Jan Paweł II w Liście apostolskim Novo millennio ineunte wyraża pragnienie krzewienia duchowości komunii, „jako zasady wychowawczej wszędzie tam, gdzie kształtuje się człowiek i chrześcijanin, gdzie ...formują się szafarze ołtarza, duszpasterze” (NMI 43). Do kapłanów należy troska o pogłębianie ducha communio wśród ludzi. Żeby jednak mogli dać innym świadectwo jedności, muszą wpierw sami żyć w jedności pomiędzy sobą. Niniejsze studium uwypukla niektóre aspekty życia „według Ducha” (Rz 8,4. 9), które uzdalnia kapłanów do realizacji tego wezwania. Konieczna jest więc najpierw ich osobista troska o jedność z Osobami Trójcy Świętej, by realizować pomiędzy sobą życie w komunii na wzór samego Boga. Wspólnota życia domaga się od nich w pierwszym rzędzie, aby mieli „gorącą miłość jedni ku drugim” (1 P 4,8). Do życia w jedności konieczne jest kierowanie się radami ewangelicznymi, ponieważ wymagają one złożenia Bogu całkowitego daru z siebie. Wzór ogołocenia własnego „ja” znajdują w Chrystusie ukrzyżowanym, w momencie Jego opuszczenia (por. Mk 15, 34). Przykładem życia w komunii jest dla nich osoba Maryi.
L'analisi delle opere più importanti per lo studio della teoria dello
Stato di Cicerone − pensiamo in particolare al de oratore, al orator, al
de re publica, al de legibus e al de officiis − è ...caratterizzata il più
delle volte da un approccio filosofico, mentre l'aspetto storico e quello
giuridico rimangono in secondo piano. Secondo Cicerone lo Stato ideale non
è solamente un'unità organica, ma una comunità giuridica, che comprende
ogni uomo. Per Cicerone è di importanza straordinaria la concordia
ordinum, cioè l'accordo fra senato e ordo equester, che è presupposto del
consensus Italiae, dato che senza di esso non può esistere la pace
sociale. La concordia ordinum e il consensus omnium bonorum garantiscono
la possibilità di modificare la costituzione romana. Il motivo che
determina il divenire della Stato è la protezione della proprietà,
esercitata proprio dalIa famiglia intesa come comunità: la proprietà è la
forza unificatrice dello Stato. Un altro elemento essenziale della teoria
ciceroniana dello Stato è il iuris consensus, colonna portante della res
publica ideale. La sua dottrina del ius naturae di ispirazione stoica
costituisce la base della limitazione del potere legislativo. Accanto al
consensus iuris è presente la communio utilitatis, che scaturisce dalle
motivazioni economiche dei diversi ceti e strati sociali nell'ambito della
convivenza statale. La teoria dello Stato ciceroniana è aperta a una certa
interpretatio multiplex, data che in essa sono presenti in pari misura
l'idea repubblicana, l'annuncio della libertas, il rifiuto della tirannia,
la mikte politeia, l'inviolabilità della proprietà privata, l'uguaglianza
politica, giuridica e sociale. Cicerone analizzò per primo nel loro
insieme gli elementi economici, politici e morali dello Stato
costituzionale.
This is a rich collection of fifteen articles by European, North American and Asian theologians who are concerned with the concept, life, unity and future of the church. It offers a wealth of broad ...perspectives on ecclesiology by scholars from Catholic, Protestant and Orthodox backgrounds. The first section, 'Perspectives on Ecumenical Ecclesiology', comprises reflections on postmodern ecclesiologies as well as on the development and problems concerning ecumenical methods and models of unity. The second section, 'Communion Ecclesiology and Otherness', provides some pertinent deliberations on how an ecclesiology of communion can integrate otherness. In particular, Zizioulas' communion ecclesiology is critically examined, the possibility for a retrieval of Eucharistic theology between Catholics and Orthodox is put forward, and Tillard's communion ecclesiology is appraised as offering resources for innerdenominational otherness. The final section, 'Ecclesiology in Global Contexts', considers critically the possibility of evangelical ecclesiology as an answer to ethnic impaired Christian community. The role of the (Catholic) Church and its values in Europe and vis-ÃÂ -vis the European Constitution is examined. The Church of Nigeria's Constitutional Revision (2005) and its ecclesial- ecumenical implications comes into focus, and three notable concepts of unity, as developed by three Indian scholars, S.K. George, John Sadiq and Karem David, are evaluated. Finally, the Japanese diaspora in the States is appraised as a place where a particular Japanese Christian vision could emerge through the "internationalist ecclesiology" developed by Japanese Christian missionaries.
This article attempts to approach the shape of the liturgy after the Second Vatican Council from the perspective of communio. The author presents various elements of the contemporary liturgical ...celebrations which help to experience the liturgy in a deeper way. He speaks about the altar, the priest, the active engagement of the participating community and also about other details of the celebration, owing to which the faithful can be united in the salvific mystery provided by God in the liturgy.
Zuerst stellt man das Problem der Gesellschaft und der gesellschaftlichen Ordnung als spezifisches neuzeitliches Problem (in diesem Sinne, der klassischen Welt fremd) dar. Der Antwort, der die ...Neuzeit auf diese Frage gefunden hat, ist die Idee (hegemonisch im 17. und 18. Jahrhundert) des Markts als ein durch Antagonismus und Reziprozität charakterisiertes, von jedem Außenhalt unabhängiges und völlig autonomes Interaktionsystem. Wir analysieren in diesem Rahmen das Kantische Gemeinschaftsmodell, das mit dem Newtonsche Modell viele Änlichkeiten hat, und daran suchen wir die Spuren dieser selbstregulierende Mechanismus. Wir fangen mit Kants Konzept des commerciums der Substanzen an, und werden wir einen Überblick von der Allgemeinen Naturgeschichte und Theorie des Himmels von 1755 bis zur Transzendentalphilosophie geben. Dann wenden wir uns der Logik der Kantischen Rechtsgemeinschaft zu, um abschließend uns mit dem ethischen Gemeinwesen, das Kant in seiner Religionsschrift von 1793 beschrieben hat, zu beschäftigen.
El concepto de “comunidad” en Kant es mucho más complejo de lo que un pensamiento político apresurado nos sugiere. De las dos posibles acepciones que dicho concepto comporta, communio y commercium, ...referidas respectivamente a una comunidad sustancial predominante sobre el individuo y a una interacción recíproca entre individuos en sí mismos sustanciales, Kant se decanta por la segunda de ellas. Sin embargo, de ello no puede deducirse que la posición kantiana sea asimilable sin más a la de los defensores del liberalismo, enfrentados a las posturas comunitaristas. Kant aspira también a la formación de una esfera de lo común en la cual quedarían englobadas las nociones de justicia, verdad, belleza y bondad. Sin embargo, dicha esfera común no preexiste a la interacción entre los individuos en el marco de la sociedad civil; por el contrario, se conforma a partir de los encuentros morales exitosos en ese mismo marco. La posición de Kant podría ser definida como un republicanismo crítico, que aspira a la formación de lazos de civilidad entre los ciudadanos al tiempo que somete a crítica las formas dogmáticas de expresión de la comunidad. Este tipo de comunidad dinámica de seres racionales establece sus nexos mediante la formación de un sentido común capaz de fundamentar los consensos, sin lo cual la racionalidad crítica sería una actividad puramente destructiva.
The theoretical kernel of Karol Wojtyła’s philosophy of man is represented by the intrinsic nexus “nature-person”, deep-rooted in the hearth of Christian theology (and Christological meditation): the ...human person possesses its nature, but it is irreducible to its nature; therefore person can integrate nature, “personalizing” it through conscious operativity. Accordingly, a peculiar dramatic tension springs up between person and its nature: human experience and human act constitute the specific field of this drama. Experience, inscribed into the dynamic of meeting another person, also reveals the inner dialogue between self-knowledge and self-consciousness. The metaphysical subjectivity is investigated in the light of a hypostatic and communional ontology: the human person is originally inscribed into communio personarum and it is destined to the transformation in Christ, i.e. metanoia and divinisation of man (Theosis).
Il nucleo teoretico della filosofia dell’uomo di Karol Wojtyła può essere reperito nel nesso intrinseco “natura-persona”, profondamente radicato nel cuore della teologia cristiana (e della meditazione cristologica): l’uomo-persona possiede la sua natura, ma è irriducibile ad essa; egli pertanto può integrare la sua natura, “personalizzandola” attraverso l’operatività cosciente. In questa prospettiva tra persona e natura si innesca una tensione drammatica peculiare, il cui campo specifico è costituito dall’esperienza dell’uomo e dal suo atto. L’esperienza, inscritta nella dinamica dell’incontro con la persona e le persone, rivela inoltre il dialogo interiore tra l’autoconoscenza e l’autocoscienza. La soggettività metafisica viene indagata alla luce di un’ontologia ipostatica e comunionale: l’uomo in quanto persona è originariamente inscritto nella communio personarum e vede la propria umanità compiuta integralmente nella trasformazione in Cristo, lungo il cammino della metanoia e della divinizzazione (Theosis).
Tema članka je sinodalnosti kao dar i zadatak. Perspektiva promišljanja je trascendentno utemeljenje sinodalnosti, a kontekst je europsko društvo. Budući da se u tumačenju značenja pojma sinodalnosti ...polazi uvijek od činjenice da je riječ o grčkom pojmu sýnodos, koji doslovno znači »hodanje zajedno«, odnosno djelovanje više osoba sukladno istom cilju, u prvom dijelu članka ukazuje se na nit vodilju koncilske ekleziologije, odnos communio ekleziologije i sinodalnosti. Taj odnos nužno upućuje i govori o transcendentnom utemeljenju sinodalnosti. Tome utemeljenju posvećen je drugi dio članka u kojem autorica polazi od transcendentnog podrijetla dijaloške čovjekove ustrojenosti i dijaloškog obilježja kršćanske objave. Kontekst promišljanja zadane teme je europski. Zato autorica članka u trećem dijelu ističe kao temeljno obilježe konteksta promišljanja (Sitz im Leben) nesigurnu crkvenu pripadnost na europskom kontitentu. To obilježje europskog kontenenta zahtijeva novu evangelizaciju a sinodalnost je preduvjet njezina uspjeha. Sinodalnost kao zadatak u središtu je promišljanja četvrtog dijela članka naslovljenog »Sinodalnost i proroštvo u današnjem europskom društvu«.
The theology of communion, or Koinonia, has been at the centre of the ecumenical movement for more than thirty years. It is central to the self-understanding of the Anglican, Roman Catholic and ...Orthodox Churches, and has been prominent in the work of the World Council of Churches. This book, based on the 1996 Hulsean Lectures, examines the significance of Koinonia for contemporary ecumenical theology, tracing the development of contemporary understanding in critical engagement with the thoughts of Plato, Aristotle, the Hebrew Scriptures, the New Testament, the Cappadocian Fathers and Augustine. In each case, reflection on community life is related to actual communities in which texts were produced. The importance of conflict and the place of politics for the Koinonia that constitutes the Christian churches is a major theme throughout. Communion is seen as a gift to be received and a discipline to be cultivated in the continuing practice of ecumenism.
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