Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

DOES CHRISTIANITY SURPASS OTHER RELIGIONS?
Summary
A detailed article of Wolfgang Klausnitzer aims at the answer to the following question: „Does Christianity surpass other religions?” In the first part of the paper the Author explains the understanding of the term religion throughout the ages and presents in a very detailed way a development and an attitude of thinkers towards religion in respective periods. In the second part he meditates upon the attitude of Christianity towards other religions. Does Christianity „dominates” other religions since it is not a religion but a revelation of God? Trying to answer this question the Author quotes different points of view on this matter and eventually refers to the note of the Congregation of the Doctrine of the Faith from January 24, 2001. Its authors analysed in details the following five issues: On the sole and universal salvific mediation of Jesus Christ, On the unicity and completeness of revelation of Jesus Christ, On the universal salvific action of the Holy Spirit, On the orientation of all human beings to the Church, On the value and salvific function of the religious traditions.
Wolfgang Klausnitzer makes it very clear that the Catholic Church does not reject other religions, but examines with all gravity their writings and commandments.

MARTYRS AND THE FORGIVENESS OF SINS
In the 2nd and 3rd Centuries a practice developed in the churches of Asia Minor whereby the forgiveness of sins, or ecclesiastical peace, was granted by martyrs. The practice had its origin in the persecutions of Christians. As martyrs participated in the Passion of Christ, and were thus united to Him in a unique way, they were able to uphold those who renounced their faith in the midst of persecutions, welcoming them back to the Church. The peace granted by martyrs was approved by bishops. The practice was also familiar to Tertullian, who, being a Montanist, pointed out that it was generally the "people of the Spirit" who had the power to forgive sins, which included prophets as well as martyrs. Tertullian claimed that the power to forgive sins was not related to the Apostolic succession. The above-described practice was opposed by St. Cyprian of Carthage who, in 250 A.D., following the persecutions under Decius, put penitential practice in order, subordinating it to the power of the bishop.