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100%

Hledíková Z.

Studia theologica

2017

tom 4

7-14

This paper interprets the unusual high number of dispensations for applicants for ordination from various bishops and these apart from the usual terms. These came from the Prague diocese and are noted in the registers of the penitentiary of Leo X between the years 1516-1517, and are now published by L. Schmugge. The specific character of these 32 dispensations from the above-mentioned two-year period is analyzed in connection with the minimum number of the same type of dispensation to the Czech Lands from the time of Sixtus V which acknowledged Vladislaus II as Czech king. These fluctuated in the particular pontificates from none up to three cases. The rapid growth in dispensations at the time of Leo X is linked in the paper with the culminating period of the relaxation of the interdict over the country guaranteed by the prolonged validity of the privilege of Alexander VI from 1499 and at the same time with the probability of the message of Maximilian I to the curia after the death of Vladislaus. Based on the geographic origin of the applicants, this apparently involved clergy of the Old Utraquist faith.

Tragédie církevní disciplíny aneb polemika nad „mrtvou manželkou“

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Pavlík J.

Studia theologica

2020

tom 2

193-205

The article analyses and, partly, criticises argumentation of the book Tragédie celibátu – mrtvá manželka ("Tragedy of celibacy—dead wife") by L. P. Baláž and M. Lajcha (Kľak, 2018). It observes the rhetorical and apologetical nature of the book and reveals its clericalist implications and presents different views on how to deal with this issue. It remarks that the refusal of marriage and the preference for sexual asceticism was not only a contribution of Platonic and Stoic philosophy but also merit and a genuine feature of early Christianity itself. It points out that the concept of longing to become a priest, which according to the authors should entitle a married man to get the ordination, has a clericalist backdrop. Finally, it questions the way how the authors tried to make the abolishing of mandatory celibacy a part of the conservative agenda by references to the very rigid features of Catholic conjugal ethics and the common gender stereotypes.

So What? Some Experiences of Secularism in the Netherlands and My Own Way to Handle It as a Local Pastor

51%

Gosker M.

Roczniki Teologiczne

2019

tom 66

nr 7: Teologia ekumeniczna

33-50

Artykuł składa się z trzech części. We wprowadzeniu Autorka stwierdza, że istnieje wiele teorii i idei sekularyzmu, podaje również krótkie objaśnienia tego fenomenu zarówno pozytywne, jak i negatywne. Sekularyzm w Polsce jest odmienny od sekularyzmu w Holandii, która jest jednym z najbardziej zsekularyzowanych krajów Zachodniej Europy. W drugiej części Autorka ukazuje jak — jako lokalny pastor — doświadczała sekularyzmu w ostatnich pięciu dekadach: indyferentyzm, spadek zaangażowania i wiedzy biblijnej, spadek liczby ordynowanych, utrata poczucia życia sakramentalnego w Kościele, zamykanie Kościołów, zamykanie fakultetów teologicznych itd. Z drugiej strony pozytywna strona sekularyzmu objawiła się nie tylko w większej autentyczności i elastyczności w Kościele, ale również w zniesieniu niewolnictwa, większej wolności dla kobiet i dzieci oraz dla mniejszości. W trzeciej części Autorka pokazuje, jak staramy się odpowiedzieć na nowe wyzwania. W zakończeniu stawia kilka otwartych pytań, na które odpowiedzi są bardzo ważne dla całego ruchu ekumenicznego.

The article consists of three parts. In the introduction, it is stated that there are a lot of different ideas and theories about secularism, and some short highlights are given, positively as well as negatively. In Poland, secularism is different from secularism in the Netherlands, one of the most secularized countries in Western Europe. In the second part, the author shows how, as a local pastor, she experienced secularism during the last five decades: indifference, loss of commitment and biblical knowledge, also concerns about office bearers, closing of churches, the loss of feeling for the sacramental life of the church, closing of several theological faculties, etc. On the other hand, the positive side of secularism is not only about more authenticity and elasticity in the Church (less obligatory duties), but also the abolition of slavery, more freedom for women and children and more freedom for minorities. In the third part, the author shows how we take up new challenges, including new forms of episkopè, pioneer places and the music event of the Passion. She closes with some open questions waiting for answers. The answers are very important for the ecumenical movement as a whole.