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The introduction to this volume includes a concise outline and some evocative elements of the study of History of religions in Bucharest, in the worldwide context of the prior twenty years.
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This article tries to find the answers to the following questions: Can one find, in the Rabbinic writings (the Tosefta, Jerusalem Talmud and Babylonian Talmud), some texts that refer to Jesus and His followers? What is their nature? Do they include anti-Christian undertones and constitute a specific Rabbinic anti-gospel: the rabbis’ well-thought and thorough reaction to the content included in the Gospels? The author in his answers used the detailed research presented in his latest monograph entitled Jesus and His Followers in the Talmud. A Textological, Historical and Sociological Analysis, Lublin 2013. His investigation leads him to the conclusion that in Talmudic narratives Rabbis created a specific anti-gospel which was initially transmitted verbally and then written down in various contexts of their works. The aim of this anti-gospel is to challenge the authority of Jesus of Nazareth as the Son of God and the Messiah from the house of David. Rabbinic narratives wish to show in a clear way that Jesus must not usurp any messianic and divine prerogatives. In the earlier times rabbis warned Jewish community against magic power and the attractiveness of the doctrine advocated by heretics. Subsequent rabbis showed the weakness and stupidity of heretical teaching, whose contradictions and lack of logic were easy to disprove by making use of proper argumentation. Jewish sages wished to prove the superiority of the Rabbinic doctrine and the biblical presentation they offered, over the Christian faith.
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The new ecclesial movements have a particular focus in recent times in the Church, and have come to be known as the Spring of the Spirit. This article addresses this reality, their characteristics and their potential. It highlights the pastoral opportunity to live and profess the apostolic faith in an ever more authentic way.
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Since it is known that there is a specific Christian notion of God, in this article I talk about two kinds of monotheism. On one hand, we know for Islamic (Quranic) and Old Testament monotheism, and on the other hand, we remember the Christian Trinitarian monotheism. However, even among Christians, there are differences in the view of one God. In this regard, I always remember the famous Harnack’s lectures in Berlin entitled “The Essence of Christianity”. In one of his lectures, Adolf von Harnack says: “Not the Son but the Father belongs to the gospel as Jesus signalled” (Leksikon temeljnih religijskih pojmova, Prometej, Zagreb, 2005 p. 72). Starting from rational thinking, according to which one can never be three but always remains one, Trinitarian belief in God cannot be defended by rational arguments. It therefore cannot be justified in our minds. Since God in Himself is determined differently in the Qur’an than in Christianity, therefore, there is another reason why a Muslim does not accept the Christian’s faith in God.
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The article presents the theological theories of Marsilius of Padua, one of the most original thinkersof the late Middle Ages. This aspect of Marsilius thought is often overlooked, as most researcherstend to concentrate on his political ideas. The author of the article first analyzes the foundations ofMarsilius’ theology – his vision of salvation, the quasi-pelagian notion of grace, the concept divine lawand the definition of the Church. Also analyzed in detail is the notion of priesthood and the conceptof authority in the Church – his conciliar theory and rejection of the papal primacy. According to theauthor, Marsilius’ theology was radically anti-papal, anti-clerical. To a certain degree it anticipatedtheological ideas of the Reformation.
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The Global Christian Forum was established in 1998 as a platform for open dialogue between major Christian confessions to discuss pressing challenges facing Christians today. The Polish Christian Forum finds its identity as drawn from the idea of the Global Christian Forum (www.globalchristianforum.org). The forum defines itself not as any new organization, association or union of the churches, but as a meeting place, as a space to learn about each other, space of cooperation and common testimony, without formal membership of the entities interested in Forum’s initiatives. The article about the idea of the Polish Christian Forum presents the following issues: changes in the world religious landscape; the beginnings of the Global Christian Forum; a new space for new challenges; basic objectives of the Christian Forum; formation of the Polish Christian Forum; conclusion.
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Seventy-year history of the Polish Ecumenical Council and its dialogical character is particularly significant for the history of the Ecumenical Church Council and the history of a dialogical attitude of the Roman Catholic Church in Poland. The Roman Catholic Church has been involved in the ecumenical dialogue since the constitution Lumen gentium (1964) which was issued during the II Vatican Council, the decree on ecumenism Unitatis redintegratio (1964) and the encyclical Ut unum sint (1995), which was written by the pope John Paul II, who tried to treat an ecumenical dialogue as an important ecumenical factor; it was understood both widely (as an ecumenical dimension of all ecumenical activities) and narrowly (as a doctrinal dialogue), which makes us pay particular attention to local dialogical structures that aim to get rid of still existing discrepancies, both in doctrines and practical forms of cooperation. It is evidenced by the history of mutual relationships between local churches in Poland, which conduct bilateral and multilateral dialogues. “Ecumenical Encyclopedia of Poland (1964-2014)” was issued in 2016 and it stresses the importance of inter-denominational doctrinal dialogues in Poland as an unusual achievement which plays “a key role in the striving for visible unity” of Christians from various traditions, which in the last 70 years have been gathered in the ecumenical structure of the Polish Ecumenical Council in its dialogical relations with the Roman Catholic church and vice versa of the Roman Catholic Church with the Polish Ecumenical Council. The following commissions played a particular role in this process: Mixed Commission consisting of the PEC members and the members from the Ecumenism Commission of the Polish Episcopate and Dialogue Sub-commission. This was the aim of the author of this article, who on the basis of multilateral dialogue related to the sacrament of baptism, attempted to confirm the thesis “the impossible becomes possible”, which is proclaimed by the ecumenists. Consequently, brotherly and sisterly relations can deepen in order to “achieve unity in truth”. For this reason the first part of this article presents the origins and development of the Polish Ecumenical Council; the second part contains ecumenical and dialogic initiatives of the Council and Roman Catholic church, while the third one demonstrates the results of local dialogues in Poland, which were conducted by the above mentioned church subjects; it is based on the incredible example regarding “the sacrament of baptism as a sign of unity” by which the “Declaration of Polish churches on the threshold of the third millennium” confirms bilateral dialogues, which aimed to finalize mutual recognition of the importance of baptism in the above mentioned ecclesial structures.
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Možda najbolji način da se pokaže kako su uzusi uma koji su doneseni modernitetom rijetko podudarni s islamskim naučavanjem jeste promišljanje o karakteristikama moderniteta – pri čemu mislim na razmišljanje i norme “globalne kulture” u kojoj danas živimo. Trebalo bi biti bjelodano da ništa što karakterizira modernitet, nije tawḥīd, prvi princip islamskog razmišljanja. Umjesto toga, pošteno bi bilo reći da se modernitet odlikuje suprotnošću tawḥīdu.
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Trwa obecnie Rok Wiary (od 11 października 2012 roku do 24 listopada 2013 roku). Jest to dobra okazja, by odkurzyć zalegające półki biblioteczne woluminy i pogłębić wiedzę religijną na temat wiary. Papież Benedykt XVI powiedział w Rzymie 11 października 2012 roku: „Jeśli dzisiaj Kościół proponuje nowy Rok Wiary i nową ewangelizację, nie robi tego, aby uczcić jakąś rocznicę, ale ponieważ jest to konieczne nawet bardziej niż przed pięćdziesięciu laty! W minionych dziesięcioleciach rozwinęło się duchowe «pustynnienie».
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In this study, Paul F. Knitter's understanding of interreligious dialogue is studied. Knitter has experienced an intellectual process that embraces the exclusive, inclusive and pluralist attitudes in terms of religious diversity. Referring to the shortcomings of religious pluralism hypothesis in the final plan, he has suggested liberation theology and mutual global responsibility models. These two models are important in shaping his understanding of interreligious dialogue. Therefore his views on interreligious dialogue are discussed in the framework of these two models. This study aims to examine both the possibility of acceptability of Knitter's interreligious dialogue understanding and this understanding is coherence or not.
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In the article the author present the fruits of the work of the Faith & Order commission from a Roman Catholic perspective, in dialogue with important Vatican II documents related to the nature and the mission of the Church. The 1991 official response of the Congregation for the Doctrine of the Faith to the Final Report of ARCIC I, despite arriving ten years late, gave the impression to compare the theological ideas of ARCIC more with the formulations than with the content of Catholic faith. By laying bare the many points of contact between CTCV and Catholic ecclesiology we hope to encourage many Catholic theologians and interested believers to be enriched by reading the actual document. The article reconstructs the impact which the unpublished 2008 reaction by the PCPCU on The Nature and Mission of the Church (2005) has had on The Church: Towards a Common Vision (2013). With regard to the chapter on which it is notoriously difficult to realize ecumenical progress at multilateral level, ‘The Church: growing in communion’, the PCPCU has made the least suggestions for improvement. In turn, the drafters of the final document preferred not to try to achieve a differentiated consensus on difficult issues as the efficacious nature of baptism and the nature of the Eucharistas sacrifice. As a result, the task list for future dialogue remains long and apparently we have no other choice than being satisfied when small progress is made regarding one or more “elements” on the way to full visible unity.
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These articles studies the religious themes in Nicolae Steinhardt's journal,Viorel Thira's anthology, and also the etiology of evil in literature.
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