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szukane wyrażenie: Ignatowski, G. | znaleziono 4 opisów(-y) | strona: 1 spośród: 1

autor: Ignatowski, G.

tytuł: Katechizm rzymski Soboru Trydenckiego a współczesne dokumenty Kościoła katolickiego na temat Żydów i judaizmu

Śląskie Studia Historyczno-Teologiczne 38,1 (2005) 81-89

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słowa kluczowe: dialog międzyreligijnyjudaizmKatechizm Rzymski

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The Roman Catechism of the Council of Trent and the Modern Documents of the Catholic Church on the Jews and Judaism
After the last Vatican Council some authors and documents on the Catholic-Jewish relations emphasize that The Roman Catechism of the Council of Trent issued in 1556 teaches that not all the Jews, Jesus' contemporaries, are responsible for the Crucifixion. In the first part of the presented article the author explains why the Secretariat for Promoting Christian Unity, which had prepared the Declaration on the Relationship of the Church to Non-Christian Religions Nostra Aetate (accepted by the Council in October 28, 1965, clause nr 4 of which deals with the Jews), did not quote The Roman Catechism, which teaches that no single person but all men are guilty of Jesus' death: "This guilt seems heavier on our part than on the Jews', since according to the testimony of the apostle »had they known it, they would never have crucified the Lord of glory« (1 Cor. 2, 8); while we, on the contrary, professing to know him, yet denying him by our actions, seem in some sort to lay violent hands in him". The passage was cited by some Fathers of the Second Council and by the some post-Conciliar documents. The author of the article is convinced that in the matter of the death of Jesus Christ it is necessary to distinguish between the theological guilt and the historical responsibility. From the point of view Christian theology all human beings are guilty of Jesus' death. The Christ voluntarily underwent the Passion because of the sins of all men. The last Council wanted to emphasize that the Jewish people, as a whole, was not responsible for the Crucifixion, from the historical point of view. The main motive of the decision of the Council was the fact that Jesus' cruel death and especially the accusation of the Jewish people of the Crucifixion have been the cause of the lamentable deterioration of the relations between the Church and Judaism. As the passage quoted from The Roman Catechism dealt with the theological aspect of the guilt of the Crucifixion, it could not be a useful document for the last Council. Moreover, the sixteenth century catechism, from the historical perspective, stresses clearly that the pagans and the Jews were responsible for the Passion. The last part of the article discusses the post-Conciliar documents, which quote The Roman Catechism. The discussion shows that those documents, recalling the 16th century catechism, emphasize the theological mining of Christ's death.

autor: Ignatowski, G.

tytuł: Zagadnienie holokaustu w dokumentach Światowej Rady Kościołów˙

Śląskie Studia Historyczno-Teologiczne 42,1 (2009) 137-146

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słowa kluczowe: dialog międzyreligijnyekumenizmżydziholokaustŚwiatowa Rada Kościołów

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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.

autor: Ignatowski, G.

tytuł: Stolica Apostolska wobec Państwa Izrael w okresie wojny sześciodniowej

Śląskie Studia Historyczno-Teologiczne 42,2 (2009) 144-152

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słowa kluczowe: dialog międzyreligijnyjudaizmIzraelStolica ApostolskaXX wiek

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The Holy See and the State of Israel during the Six-Day War. Summary
For many Jewish communities involved in the dialogue with Christian Churches it is the most important question to be discussed with their partners: the sources of the modern anti-Semitism and the safety of the State of Israel. That is why they do not look with sympathy at Paul VI pilgrimage to the Holy Land (4 – 6 Jan. 1964). The Pope did not visit the Yad Vashem Institute then, neither did he mention the name of the Jewish state in any of his speeches. However, an analysis of the Pope’s official addresses of the Six Days War period allows to adopt a more positive view of the Pope’s attitudes towards the state of Israel. The Pope demanded then not only the free access to the Holy Places but also the recognition of the State of Israel by the Arab states.

autor: Ignatowski, G.

tytuł: Perspektywy dialogu Kościoła katolickiego z Żydami w świetle synagogalnych przemówień Benedykta XVI

Śląskie Studia Historyczno-Teologiczne 44,1 (2011) 135-141

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słowa kluczowe: dialog międzyreligijnyjudaizmBenedykt XVI

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Perspectives of the Catholic -Jewish Dialogue in the light of Benedict XVI’s Synagogue Speeches. Summary
There are some researchers and journalists who claim that Benedict XVI is not favourably disposed to the Catholic-Jewish dialogue. The analyses of Pope’s speeches given in the Jewish synagogues, in Cologne – 2005, in New York – 2008 and in Rome – 2010, show that Benedict XVI not only encourages Catholics and Jews to the constructive dialogue but also points out to the questions which have to be deeply examined during the meetings and conversations. The first one is the problem of the common history and the second one is the theological relations between the Church and the Jewish people after the coming of Jesus Christ. To those issues that have not been unresolved he adds also the necessity of the discussion the moral contemporary problems, especially the Decalogue Commandments.

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