ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

CZTERDZIEŚCI LAT DEKRETU O EKUMENIZMIE UNITATIS REDINTEGRATIO NA ŚLĄSKU CIESZYŃSKIM
Ekumenizm na Śląsku pozostawia wyraźny ślad w ruchu ekumenicznym w całym kraju, a nawet poza jego granicami. Ma on swoją specyfikę i swoje oblicze. Na podkreślenie zasługuje fakt, że coraz więcej wiernych uczestniczy w inicjatywach duszpasterskoekumenicznych. W ten sposób droga prowadząca ku jedności staje się świadomie obranym celem, do którego zmierzają chrześcijanie. Ruch ekumeniczny podejmowany przez Kościoły "wymusiła" niejako sytuacja społeczna: dobrosąsiedzkie życie wiernych różnych Kościołów, a przede wszystkim Rzymskokatolickiego i ewangelicko-augsburskiego. To codzienne, ekumeniczne, na każdym kroku zabarwione życie oraz ekumenizm ludowy, praktyczny, inspirują ekumenizm instytucjonalny. Czy ta konstatacja oznacza coś ważnego dla całościowo, a nie tylko lokalnie pojmowanego ekumenizmu? Niewątpliwie tak - może przybrać formę jednej z podstawowych zasad, wokół których ruch ten się organizuje. Ekumenizm może być bardziej skuteczny w dążeniu do zbliżenia chrześcijan, jeżeli będzie swoją siłę czerpał z codzienności. Jeżeli w swoim programie spróbuje odwzorować to, co ludzie przez wieki z wielkim mozołem tworzyli w zakresie wzajemnego współżycia. Nie wszędzie to współżycie jest oparte na szacunku i tolerancji, ale przykład Śląska Cieszyńskiego udowadnia, że można się z sobą pojednać po to, żeby nie tylko przetrwać, ale i żyć w spokoju. Sobór Watykański II włączył ekumenizm w sam sposób myślenia o Kościele. Dekret o ekumenizmie, który określa się mianem Magna Charta ekumenizmu, mówi o "świętej tajemnicy jedności", jedności w Chrystusie i przez Chrystusa, która jest nieodłączna od działania Ducha Świętego. Jedność stanowi nieustanny imperatyw zobowiązanie i zadanie.

DIE ERKENNTNIS DES DASEINS GOTTES NACH DEM ÖKUMENISCHEN KATECHISMUS FÜR ERWACHSENE „NEUES GLAUBENSBUCH"

THE QUESTION OF THE HOLOCAUST IN THE WORLD COUNCIL OF CHURCHES’ DOCUMENTS
Abstract
The World Council of Churches (WCC), the largest ecumenical organization, gathering the Churches of Orthodox, Protestant, Anglican and Old-Catholic traditions, has so far published two documents dealing with the Holocaust. The first one, “The Christian Approach to the Jews" was issued by the General Assembly of the WCC in Amsterdam, in 1948. Remembering the Holocaust and inviting Christians to mission to Jews, it condemned anti-Jewish attitudes and it stated that the Churches in the past had helped to foster an image of the Jewish people as the sole enemy of Christ, which had contributed to the modern anti-Semitism in the secular world. The second document, “The Ecumenical Considerations on Jewish-Christian Dialogue", announced by the Central Committee of the WCC in 1982, confirmed that Christian teachings of contempt for Jews and their religion in certain Churches’ traditions proved a breeding ground for the evil of the Nazi Holocaust. “The Considerations" contended that the Holocaust had deep-rooted socio-economic and political aspects. After the extermination of the Jewish people the Churches must learn so to preach and teach the Gospel as to make sure that it shall not be used to saw the seeds of contempt for Judaism and for the Jews. A further response to the Holocaust by Christians is a resolve that it will never happen again to the Jews or to any other people.

DER SYNODALBESCHLUSS: ÖKUMENISMUS IN DER KIRCHE VON KATOWICE UND DIE ÖKUMENISCHE ENTWICKLUNG AUF DER GESAMTKIRCHLICHEN EBENE
Der Synodalbeschluss: Ökumenismus in der Kirche von Katowice besteht aus 5 Titeln: 1) Die theologische Aspekte des Aufrufes zum Ökumenismus, 2) Die ökumenische Situation in der Diözese, 3) Die Ausrichtung der ökumenischen Seelsorge und ihre Grundlagen, 4) Die kirchliche Hilfe für die Mischehen, 5) Normen für ökumenische Seelsorge. Es wurde auch eine Beilage über die Zeugen Jehovas hinzugefügt. Das Ziel des Dokuments besteht in der Eingliederung des Problems der Wiedervereinigung der Christen in die Seelsorge, und zwar als ihr ständiges Element. Da in der Diözese die Evangelisch-Augsburgische Kirche die zahlreichste ist, wurde das Dokument besonders auf Kontakte mit dieser Gemeinschaft abgestimmt. Es wurde empfohlen: gemeinsames Gebet, charitative Tätigkeit, Austausch biblischer, katechetischer, homiletischer Materialien, wie auch die Zulassung des evangelischen Gottesdienstes in katholische Kirchen, Kapellen und auf Friedhöfen dort, wo die evangelischen Gemeinden keine eigenen besitzen. Ferner wird gefordert eine Formation zur Versöhnung gemäss der Lehre des Vatikanum II. Besonders wichtig sind die Weisungen der Synode hinsichtlich der Mischehen, den schon das Vatikanum II und letztens auch die Bischofssynode viel Aufmerksamkeit schenkten. Der Synodalbeschluss nimmt Abstand von der Ansicht, Mischehe sei ein "malum necessarium" und betrachtet sie vielmehr als eine Chance den Gläubigen die ökumenische Problematik näher zu bringen und sie Achtung für das Bekenntnis des andersgläubigen Gatten zu lehren. Es empfiehlt die Aufrechterhaltung und Vertiefung der Bindung an die eigene Kirche beider andersgläubigen Gatten und lässt zu die Möglichkeit die bisherige Frage bezüglich der katholischen Erziehung der Kinder mit einer neuen Form zu ersetzen: "Versprechen sie die Kinder im Geiste des Evangeliums zu erziehen"? Das Dokument legt auch besonderen Wert auf das Zeugnis des christlichen Lebens und besonders auf die Bereitschaft den getrennten Brüdern in verschiedenen Nöten Hilfe zu leisten. Alle Bestimmungen des Dokuments liegen völlig in den Richtlinien des Vatikanum II, hinsichtlich der Mischehen kann man sogar von einem gewissen Vorsprung sprechen.

Towards the Unity of the Church – Ecumenical Ecclesiology of John Paul II
The Second Vatican Council was a turning point in the Catholic Church on its way to the unity of Christians. The pontificate of Pope John Paul II was the fulfillment of the teachings of this council in practice. This article presents this blessed time of care for the unity of Christians on the basis of three fundamental issues. First the teachings of the said pope devoted to ecumenism have been presented in a synthetic manner. For obvious reasons the most fundamental reference text here is the Ut unum sint encyclical. It was the first document published after the Second Vatican Council, which deals with the subject of unity of the followers of Christ and shows what has already been achieved. It also depicts the present day situation of ecumenism and the need for its further development in the light of the preaching of the Gospel to all nations. This encyclical inspires the other two issues developed in this article, that is the issue of spiritual and practical ecumenism and its fruits in the life of the Church and its mission which consists in pursuing a longlasting unity among Christians.

Ma riologia luterana nelle Prediche di Samuel Dambrowski (1577-1625). Sommario
Il grande predicatore del luteranismo polacco del XVII secolo era Samuel Dambrowski (1577-1625) nato nella tipica famiglia protestante. Era pastore della parrocchia evangelica di Poznań e dopo la demolizione della chiesa luterana a Poznań si era trasferito a Vilna dove era diventato parroco della parrocchia polacca e sovrintendente di Lituania e Samogizia. La gente si è sempre interessata e s’interessa anche adesso delle sue omelie („Prediche o Corsi per bene” - „Kazania albo Wykłady Porządne”).
Nel contesto dell’insegnamento su Maria, le omelie di Dambrowski risultano importanti per il fatto che a questo autore non si possono attribuire risentimenti cattolici; lui stesso ha servito la chiesa 100 anni dopo la Riforma luterana ed è cresciuto nell’ambiente evangelico. L’importante è il fatto che le sue omelie, anchè se scritte nel periodo di persecuzione dei seguaci di Lutero e Calvino, non contengono tracce di polemica ma sono piene di analisi biblica e patristica.
Dambrowski ribadisce chiaramente la santità e castità di Maria, anchè se la Madre di Dio non può essere considerata mediatrice della salvezza. La lode, il lodare sono azioni riservate esclusivamente a Dio. Per il luteranesimo, il ruolo di Maria è indubbiamente quello pedagogico sopratutto in funzione della preghiera, d’imitazione delle onestà, della vita della parola di Dio e d’accettazione della sofferenza.
La grandezza di Maria è ribadita dall’applicazione nei suoi confronti di diversi titoli, quali: „madre vera e genitrice del Figlio di Dio,Vergine pura, Fidanzata divina, Benedetta tra le donne, regalata per la grazia, devota, santa, pudica, madre della dolcezza graziosa, madre di Gesú dolcissimo, fidanzata dello Spirito Santo, Madre di Dio” ecc.
Tuttavia Dambrowski non riconosce l’Immacolata Concezione; rivolge l’attenzione al fatto che Maria non ha acconsentito alla dominazione del peccato; interviene altresì in favore della verginità di Maria anche dopo la nascita di Gesú (semper Virgo). Parlando di Assunzione, ammette tale possibilità affermando nonostante che questa verità non è presente nelle Sacre Scritture sia per non oscurare l’Ascensione di Cristo che per ovviare all’idolatria che potrebbe risultare da tale tesi.
Dall’analisi di cui prima delle omelie scelte di Samuel Dambrowski emerge che la mariologia luterana, almeno nel primo secolo della Riforma, è molto chiara e profonda. Si potrebbe pure formulare una tesi che nella maggior parte, il detto insegnamento è simile alla mariologia cattolica, sopratutto dopo Il Concilio Vaticano II e dopo il riordinamento della teologia e della pratica ecclesiale alla luce della Bibbia e dell’eredità teologica dei secoli perciò potrebbe costituire una base importante dell’incontro ecumenico e del risanamento dei pregiudizi tra cattolici e luterani.

The Dispute about the Pentecostalisation of the Church
Nowadays, more and more is said about so called pentecostalisation of Christianity. It may be observed in the development of neopentecostal congregations and Churches and also in the influence of those communities on traditional Churches, including the Catholic Church. The value of this phenomenon is still discussed. Supporters of the accusation of pentecostalisation see it as a root of destructive tendencies for the Church and a way of blurring the differences between denominations. Opponents of the accusation see the pentecostalisation as an exchange of the spiritual gifts, although they do not negate the mistakes made in some communities. The article joins in this discussion, focusing especially on the opinions of Polish theologians. The author is convinced that openness to new aspects of spirituality and religiousness, as well as forms of existence or organization of the Church does not stand in the opposition to the Tradition. Since the idea of continuity of the Catholic identity includes preservation of the whole heritage of faith parallel to courageous finding oneself in what is new and more suitable for the contemporary people. This novelty is the crux of the Gospel and a chance for development of the Church. What we need is only a proper doctrinal foundation, the concern for holiness and the common sense.