John Paul II’s encyclical Ut unum sint on commitment to ecumenism was published 30 years after the ground-breaking ecumenism decree of Vatican II Unitatis redintegratio. It was meant to present a summary of everything the Catholic Church and its partners achieved in the field of ecumenical efforts. However, the article does not list these achievements but discusses the very fundamentals of Catholic identity, namely,
how the Catholic Church is to remain faithful to itself in developing ecumenical dialogue with other churches and ecclesial communities. The article thus provides a detailed analysis of the way the encyclical uses the basic sources of faith, that is, the logia of the Sacred Scripture, Church Fathers and the Magisterium. As one might expect, the documents of the Magisterium that are quoted are the documents of Vatican II because this council represents a real turning point in the relations of the Catholic Church towards ecumenism. The article also considers the role of the canon law for ecumenism because both codices of canon law as well as the ecumenical directory represent major tools for the realisation of ecumenical efforts.

The words derived from the Ut unum sint encyclical as well as the fruits of the newest research by theologians (among others the members of the International Theological Commission) on the meaning of the Catechism formula of Christian Marriage: “the Sacrament of Faith in the Service of Communion” — became an inspiration to attempt to verify the assumptions confirming the sacramental Identity of Marriages of Baptised Non-Catholics. The author assumes that the today’s challenge for the study of canon law should be to explore more the subject matter of the “the mystery of communion” (UUS, n. 5) in all the complexity of its detailed issues, including the development of relevant conclusions in the canonical (lawmaking) and canonical-pastoral (application of the law) spheres. This is in the name of the rule that church legislation, especially
in clarifying key/systemic issues — and among such is the issue of the universality of Bellarmine’s principle of eo ipso sacramentum — is always based on the widely adopted theological foundations.

In his encyclical Ut unum sint, Pope John Paul II called on the leaders of the Christian churches to draw up joint statements on urgent problems (n. 43). In Austria, the Ecumenical Council of Churches in Austria (ÖRKÖ), which, unlike in Germany, includes the Catholic Church, have complied with this request and wish of the pope by
issuing numerous joint statements on various topics. These joint statements are to be widely disseminated until the beginning of the year 2022.

In the Christian theological language, the term “ecumenism” was put in circulation by the Ecumenical Movement initiated by the Christians after the First World War. But, in the language of the Catholic Church, the term “ecumenism,” used with the meaning of the “ecumenical movement,” was introduced by the renowned theologian Yves Congar in 1937. And, then, it was taken over by the Second Vatican Council for the
text of the decree on ecumenism Unitatis redintegratio. The Roman Catholic Church joined the Ecumenical Movement in 1961, when its delegates were presents at the Session — held in New Delhi — of the Ecumenical Council. Among other things, from the text of the Encyclical Ut unum sint published by Pope John Paul II in the year 1995, we could notice that His Holiness asserted that an ecumenical dialogue — that remains in fact one of the main instruments for the reestablishment of the ecumenical unity — has to fulfill the requirements stipulated by the Second Vatican Council, adopted however to the ecumenical realities of the present times.

The following article analyses the statement of the Ecumenical Study Group of Protestant and Catholic Theologians entitled “Together at the Lord’s Table” (2019) from the perspective of canon law of the Latin Church. First, it briefly presents the content of the statement, then it summarises the opinion of the Congregation for the Doctrine of the Faith. The article shows that the alternate participation in the Protestant
and Catholic service of celebrating the Lord’s Supper / Eucharist by virtue of baptism alone is problematic from the perspective of Catholic canon law. Canon law builds on Catholic ecclesiology and sacramentology, based on the connection between baptism and the Church as well as the Church, the ministerial priesthood, and the celebration of the Eucharist. The article, then, shows the instruments of canon law for the protection of the Catholic faith regarding the apostolic succession as the only valid condition for presiding over the Eucharistic community and the Eucharist as the substantial presence of Christ. In the final chapter, the implications of participation in ecumenical worship for the Catholic faithful will be summarised. The participation of Protestants in Catholic worship, as proposed by the Statement, is not explicitly regulated by canon law. The CIC, in Canon 844 § 4, lays down only the conditions under which Protestants may licitly receive selected sacraments (the Eucharist, the anointing of the sick and the sacrament of penance), while for a valid reception of the Eucharist their baptism alone enables them.

A careful examination of the text of Pope John Paul II’s encyclical Ut unum sint allows us to see, first of all, the fact that His Holiness was closely acquainted with the ecclesiological doctrine of the Second Vatican Council, in which he, in fact, played an active part, including by drafting some synodal documents, such as the decree on ecumenism Unitatis redintegratio. Moreover, in his ecumenical approach, Pope John Paul II aptly advocated for the participation of the Catholic Church in the work of the Ecumenical Council of Churches and for the restoration of the unity of Christians, hence his full ecumenical commitment to engage in ecumenical dialogue with all the Churches, and particularly with the Eastern Church, which he suggestively called “sister Church”. In fact, both his pastoral-practical activity of ecumenical commitment, as well as his encyclicals, abundantly confirm that the Supreme Pontiff has indeed made a praiseworthy contribution to the cause of Christian unity, which the Founder of the Church himself wanted (cf. John 17:21), and which must remain an example for us Christians of today and tomorrow.

The reference point for deliberations is constituted by two documents: the Apostolic Constitution of Francis Episcopalis communio and the final document of XV General Assembly of the Synod of Bishops dedicated to the problems of young people Young People, the Faith, and Vocational Discernment. The synodal document presented the issues which were not discussed during the synodal sessions and concern the synodal path of the Church. The author reflects on common elements of both documents and interprets each of them in the light of the other one. He highlights the element of discernment of gifts, charisms, and conscience, which determine the position of the faithful in the ecclesial community and influence the bonds between them and the pastors of the Church. Extending the area of implementation of the synodal character of the Church allows the author to ask the question about the model of the presence of the Church in the world. The
author points out similarities between the synodal way and the methodology of ecumenical dialogue, which may affect summoning of the Synod dedicated to ecumenical issues.

Review of the said book written by doc. Stanislav Přibyl.

Review of the said book created by doc. Stanislav Přibyl.

Here we get an authored work, in which the meaning and value of philosophical education is thoroughly and multifaceted analyzed. This is done not only by considering the world of "pure ideas", which is reached with special attention in philosophy, but also in the context of - sometimes acrimonious - ideological disputes and moving to the meta-level: disputes about the meaning and value of ideology in the teaching of philosophy. Moreover, the inquiries conducted affirm and confirm the importance and value of philosophical education, and even undertake an apologia for the importance and value of philosophical education, which ideologies would like to appropriate. Maciej Wozniczka's book "Ideas or Ideologies? The Meaning and Value of Philosophical Education" is a work of diligent and long-term philosophical reflection and at the same time a work of - passionate - commitment to philosophical education in its many forms.  In the monograph "Ideas or ideologies? The Meaning and Value of Philosophical Education" its author does not shy away from addressing issues that are the subject of current - ongoing - public debates, which directly or more often indirectly relate to the meaning and value of philosophical education. Maciej Wozniczka's book largely avoids falling into the "journalistic current", since the Author adopts as basic the philosophical perspective of rightly distanced reflection, although his ideological choices (preferences) call for discussion, lest - in spite of his will - they turn into the imposition of some ideology.