Gdy niewolnica „wyzionie ducha w mękach” – kanon 5 synodu w Elwirze w świetle norm rzymskiego prawa karnego

<p>This article aims to analyse canon 5 of the Synod of Elvira (beginning of the 4^th century) taking into account the norms of Roman law concerning the legal protection of slaves. This canon provided for the punishment of repentance and a prohibition of giving Eucharistic Communion to a woman who, in anger caused by jealousy, caused the death of her slave as a result of whipping. It was probably adopted based on a certain, particularly shocking matter, perhaps related to the intimate life between the master and her slave. The content of the canon suggests that the person responsible for its editing was familiar with Roman law, including probably in particular Emperor Hadrian’s rescripts – especially those addressed to the Governor of Baetica, where Elvira was located. The canon provided slaves with a wider scope of protection than the norms of Roman law did, both those in force at the time of its release and later introduced by Emperor Constantine the Great. It was also an expression of the generally discernible attitude of Christian communities towards the institutions of slavery. On the one hand, the existence of slavery was accepted and, on the other hand, there were efforts to improve the situation of slaves, especially if they were Christians.</p>

Practexological dimension of ecumenism and its main dialogue form

The article analyzes the elements of theoretical and methodological knowledge on the successful functioning of the ecumenical paradigm and attempts to actualize them in the context of interfaith dialogue, which would be marked by concretized productivity. A short historical digression was also made in order to consider the influence of educational philosophical and ideological tendencies on the formation of the modern ecumenical paradigm.Examples of key elements that contribute to the effectiveness of the main dialogical forms of ecumenism are given. The explication of the concept of such a component of the ecumenical concept as "spiritual ecumenism" provides an opportunity to outline its significance as an integral element in the integrity of Catholic ecumenism and proves the practical benefits of this component for the ecumenical movement. It was found that the Second Vatican Council made adjustments to the Catholic understanding of ecclesiology, and the focus of the Catholic Church's teaching government on "Eucharistic ecclesiology." Also in the article, based on official documents of the Catholic Church, the attitude of modern Catholicism to the issue of restoring Eucharistic communion with the participants in the ecumenical dialogue is revealed. The main purpose of the article is to analyze the historical and cultural impact on the formation of the praxeological element of the ecumenical paradigm, the correlation of controversial views on the functionality and effectiveness of key forms of ecumenical dialogue. In the course of the research, such research tasks were achieved as the analysis of the historical formation of the main aspects of the ecumenical movement; a comparative analysis of the polar views of researchers and theologians on the ecumenical concept in general; a comparative analysis of the main vectors of ecumenism development under the influence of socio-cultural transformations; the common religious elements of Christian denominations, which are key in the process of constructing the main dialogical forms, were highlighted.

Persekutuan Umat Allah Di Dalam Cyberspace

This research departs from the phenomenon of live streaming mass due to the Covid-19 pandemic. Face-to-face mass activities were eliminated and replaced by using live streaming media. The focus of this research is to see how the value of the communion of people in the Eucharist can be maintained in cyberspace. Researchers used qualitative research methods with a theological reflection approach based on the thoughts of Antonio Spadaro and Anthony Le Duc about cyber theology. The novelty of this research is a theological reflection from the perspective of the teachings of the Catholic Church. The results showed that the people were helped to maintain the value of the Eucharistic communion in the midst of a pandemic. Cyberspace is a forum to strengthen relationships between believers emotionally and spiritually. However, it must be emphasized that cyberspace is only a supplement. This space is needed according to the portion and remains actualized in a real and direct relationship. Research data shows that people feel that they are not enough with live streaming mass. The church needs to help people to reflect more deeply on the relationship between God and humans in cyberspace. Therefore the Church has a tough task after the pandemic ends. AbstrakPenelitian ini berangkat dari fenomen misa live streaming akibat pandemik Covid-19. Kegiatan misa secara tatap muka ditiadakan dan diganti dengan memanfaatkan media live streaming. Fokus penelitian ini melihat bagaimana nilai persekutuan umat di dalam Ekaristi bisa dipertahankan dalam cyberspace. Peneliti menggunakan metode penelitian kualitatif dengan pendekatan refleksi teologis berdasarkan pemikiran Antonio Spadaro dan Anthony Le Duc tentang cybertheology. Kebaruan penelitian ini adalah refleksi teologis dengan sudut pandang ajaran Gereja Katolik. Hasil penelitian menunjukkan bahwa umat dibantu untuk mempertahankan nilai persekutuan Ekaristi di tengah pandemi. Cyberspace menjadi wadah untuk menguatkan relasi antarumat secara emosional dan spiritual. Namun yang harus ditekankan adalah cyberspace hanya suplemen. Ruang ini dibutuhkan sesuai porsinya dan tetap diaktualisasikan dalam relasi nyata dan langsung. Data penelitian menunjukkan umat merasa tidak cukup dengan misa live streaming. Gereja perlu membantu umat untuk merefleksikan lebih mendalam lagi relasi Tuhan dan manusia di dalam cyberspace. Oleh sebab itu Gereja mempunyai tugas berat setelah pandemi berakhir.

Musical diplomacy in a divided city: the Lassus-Mayrhofer manuscripts

Gifts of music manuscripts continued to serve an important diplomatic function well into the 16th century. This article investigates the production, content and function of two choirbooks prepared by the Benedictine monk Ambrosius Mayrhofer of St Emmeram in Regensburg, which mainly contain sacred music by Orlande de Lassus. They were dedicated to Abbot Jakob Köplin of St Ulrich and Afra in Augsburg (1568) and the city council of Regensburg (1567) respectively. The programmatic opening motet and accompanying illuminations of the Regensburg choirbook suggest that it functioned as a politically motivated gift that helped to ‘harmonize’ the frictions within a city divided by ancient rights and new religious allegiances: Regensburg was a free imperial city with a predominantly Protestant population and council, but also harboured an episcopal see and several nunneries and monasteries (among them St Emmeram), with the Catholic Dukes of Bavaria as close and powerful neighbours. Mayrhofer’s music manuscript projects a conciliatory message that was particularly timely in the late 1560s, when the permission of Eucharistic communion under both kinds (with consecrated bread and wine) offered a short-lived hope of religious compromise.

The Gift of the Apostolic Pardon

Meeting the right of the faithful to receive the sacraments can be difficult, especially during the COVID-19 pandemic. The Church needs opportunities to minister to the faithful, especial when there is a danger of death. Remission of sins is of vital importance in these cases. To gain a plenary indulgence, three specific conditions must be met: sacramental confession, Eucharistic communion, and prayer according to the Holy Father’s intentions. A special kind of plenary indulgence, the apostolic pardon, is administered to someone who is in danger of death. It is advantageous because it can be done without making physical contact with the sick or impaired, but also because in times of great need, an apostolic pardon can be prayed for in absence of a priest. Family members and health care professionals can help a patient pray for the apostolic pardon even if he or she is not fully conscious.

Eucaristia e unidade da Igreja. Questões doutrinais do diálogo ecumênico

A Eucaristia é o sacramento que melhor expressa a unidade dos cristãos e constitui a Igreja-Comunhão, de modo que sem a comunhão eucarística não existe plena comunhão eclesial e sem a comunhão eclesial a celebração eucarística não é vivida em perfeição. Por essa razão, urge tratar dos elementos que dividem os cristãos e as igrejas na compreensão e na vivência desse sacramento, repensando os fundamentos doutrinais, teológicos e pastorais das diferentes tradições, em vista do testemunho da unidade que a celebração da Ceia do Senhor significa e exige.Abstract: The Eucharist is the sacrament that best expresses the unity of Christians. It constitutes the Communion-Church, so that without the eucharistic communion there can be no ecclesiastic communion, and without the ecclesiastic communion the eucharistic celebration cannot lived perfectly. For that reason, we are urged to deal with the elements that divide Christians and the churches, understanding and living that sacrament. We must consider the doctrinal, theological and pastoral foundations of the different traditions, aiming at a testimony of the unit that the celebration of the Holy Communion means and demands.

Pope Francis at Lund, 2016, and the Relevance of Wolfhart Pannenberg’s Ecumenical Theology

After a long ecumenical Winter, it seems that Spring may finally be on the way, especially in light of the joint liturgical event in Lund, Sweden, between Pope Francis and leaders of the Lutheran World Federation, in 2016, heralding the symbolic quincentenary of Martin Luther’s Reformation. Against this background, this article suggests that Wolfhart Pannenberg’s (1928–2014) ecumenical theology deserves a fresh hearing. Pannenberg’s view of the ecumenical place of the Bishop of Rome, his re-appropriation of transubstantiation as a ‘transignification’, and his defence of Lutheran ordinations against Vatican II’s pronouncement that they suffer from a defectus ordinis, are outlined. At this juncture Pannenberg’s legacy can chart a way forward for Christian unity, especially eucharistic communion, for the Roman Catholic and Lutheran Churches.

The Unity We Seek

Orthodox theologians such as Bulgakov, Florovsky, Afanasiev, Staniloae, and Zizioulas consider eucharistic communion to be the sign of ecclesial unity, but their understandings of the boundaries of the church and unity in love, teaching, episcopacy, and Eucharist (including intercommunion) are varied. This chapter analyses Orthodox understandings of the relationship between the Orthodox Church and the Una Sancta of the creed, considers the ecclesial status of other Christians, and assesses various models of unity, such as ‘all in each place’ (New Delhi, 1961). Unity is conditioned theologically: Christians need to confess the same faith, though uniformity is not the goal. Churches should enjoy unity in love, common service at the altar of the poor (in ‘the liturgy after the liturgy’), synodal decision-making, and communion among local churches represented by their bishops. These forms of unity do not represent successive stages, but they mutually condition each other.