Ap 13 appare nell’insieme dell’Apocalisse di Giovanni come un testo molto ricco sotto l’aspetto del simbolismo adoperato. Però la maggioranza degli esegeti interpretando Ap 13 analizza sopratutto lo sfondo delle usate tradizioni bibliche et extrabibliche. Esiste una varietà degli oppinioni riguardanti il problema del possibile influsso del culto imperiale su Ap 13. Si cercha di concretizzare il contesto storico-culturale. Questi sforzi non conducono alla profondità del messaggio teologico. Inoltre non tutte osservazioni trovano oggi un’affidabile conferma scientifica. Partendo dalle osservazioni di U. Vanni l’autore apre una discussione su come scoprire il messaggio profetico nascosto in Ap 13 e come trasmetterlo al mondo odierno.

Il presente articolo analizza una recente opera di J. Shelby Spong, Jesus for Non-Religious (Gesù per non-religiosi, 2007). L’analisi si concentra soprattutto su aspetti metodologici della proposta cristologica di Spong. Viene evidenziata una serie di presupposti, fortemente legati soprattutto a una visione riduttiva della realtà (che accetta solo ciò che viene confermato dalle scienze sperimentali), e alle esperienze personali di Spong. Alla base dell’immagine di Cristo da lui proposta sta un rifiuto della concezione teistica di Dio, al posto della quale viene proposto un Dio non-religioso. Qui la posizione di Spong oscilla tra la teologia della morte di Dio e l’agnosticismo. L’immagine tradizionale di Cristo viene da un lato demitologizzata (Vangeli), dal altro rifiutata come del tutto inadeguata alla coscienza dell’uomo moderno (il dogma cristologico). Gesù che risulta dalla ricerca di Spong è prima di tutto un uomo a pieno titolo, in quanto rompe le barriere della religione, della razza ecc. In questa pienezza dell’umanità il teologo americano vede la presenza di Dio. In ultima analizzi però questa immagine risulta piuttosto un riflesso della political correctness promosso dalla sinistra liberale.

Il mondo contemporaneo e la Chiesa cercano di reinterpretare il ruolo della donna. L’articolo è dedicato ad un tentativo, intrapreso da un teologo ceco, Josef Zvěřina, di presentarne aspetti dottrinali riferendosi alla mariologia. Nelle sue ricerche manca la disciplina metodologica, il che è caratteristico a tutta la teologia agapé. Nonostante questo difetto essa ha il pregio di una teologia che proviene dall’esperienza personale di uno che non rimane fermo dietro la scrivania.

Die Rechtssprechung in der Kirche ist von Grund aus mit dem Prinzip des salus animarum inspiriert. Deshalb, wenn das gegenwärtige päpstliche Magisterium das kanonische Prozessrecht beharrlich in der Heilsordnung platziert, bedeutet das vor allem elementare Wertschätzung und Bejahung der Menschenwürde als Person. Auf diese Weise gewinnt die eingeschriebene in can. 1598 § 1 (CIC 1983) Formel: ius defensionis semper integrum maneat eine unabdingbare anthropologische und ekklesiologische Grundlage. Zusätzlich im Lichte der früheren Feststellung des Papstes Johannes Paul II.: Il giusto processo è oggetto
di un diritto dei fedeli (cfr. can 221) e costituisce al contempo un’esigenza del bene pubblico della Chiesa (Rota-Ansprache 1990) – bekommt seine päpstliche Lehre über die Verteidigungsrechtgarantie (Rota-Ansprache 1989) einen neuen, tieferen Sinn. Ein gerechter Ehenichtigkeitsprozess ist von Anfang an durch das gleichberechtigte Handeln der Parteien bedingt und zwar in zwei Ansichtspunkte: erstens, in der Aktualisierung des Grundrechtes vor einem Gericht angehört zu werden (Beteiligung im Prozess, Ansprüche zu stellen, Beweisanträge, Meinungen und Argumente einzubringen, usw.); zweitens, im Versichern – in jeder der Prozessphasen – der Erkennung des Prozesstandes und der Vorschläge, die von der anderen Partei oder von Amts wegen gestellt wurden, um sich mit denen konfrontieren zu können. In diesem doktrinellen Zusammenhang soll man Rechtsnormen des CIC (1983) und der Instruktion Dignitas connubii (2005) interpretieren, besonders aber die Vorschriften über die stabiles patroni seu advocati (can. 1490 im CIC 1983, Art. 113 in der DC), die das Recht zur freien Anwaltsbestellung (und die potenzielle Rechtshilfe) befriedigend gewährleisten.

Les personnes morales de l’Église Orthodoxe Autocéphale de Pologne conformément à l’article 48 de la loi sur les rapports entre l’État et cette Église ont acquit le droit de déposer des demandes de revendication. Il faut souligner que la régulation des affaires concernant les biens de l’Église orthodoxe ne peut pas être interprétée comme une régulation visant à „attribuer” à cette Église des biens immobiliers ou des biens matériels. Le but de la procédure de régulation est sans doute la restitution de droits de propriété d’une partie des biens immobiliers nationalisés de l’Église – et seulement ceux pour lesquels la nationalisation a violé des dispositions législatives instituées sur la période de 1945 à 1989. La procédure de régulation a un caractère mixte, d’arbitrage et de juridiction, et ses décisions ne sont ni des décisions administratives (ni d’actes ou bien d’actions en matière d’administration publique) parce que la Commission des Biens chargée des Affaires de
l’Église Orthodoxe Autocéphale de Pologne n’est pas un organe de l’administration publique et elles n’ont pas de caractère de décision judiciaire car la commission n’est pas non plus un tribunal.

A generally recognized function of religion in traditional communities has been seen in the integration of symbols and values around problems of communal and social order. Article presents the Akan approach to an issue of crisis and their ritual solutions. Ritual action is a mean by which its participants discover who they are in the world and how it is with the world. Rituals repeat the act which found the harmony on the earth and among men. Crisis ritual is performed occasionally at period of affliction. Whenever a catastrophe or an evil thing threatens the life of an individual or a community, the rituals are performed to ward off the evils and thereafter bring back the rhythm of life into its normal position. If a misfortune such as death, sickness, bareness occurs it demand searching for the cause of such disaster. On the next stage is a special healing ritual carried out in the form of exorcising spirits predicted to be responsible for the problem. Finally performed ritual brings reconciliation. Above article examines two crisis rituals: theft and witch cleansing. Such rites (as tutuw bo) among Akans are the practice by which culprits are exposed to shame, to ritual purification and absolve from their evil.

After the Second World War the catholic church was the most numerous in Upper Silesia region but there were also few smaller churches and religion unions, which appeared in this area late XIX and beginning of XX century. We can mark the methodists, adventists and Jehovah’s Witnesses. Jehovah’s Witnesses’s activity was much more difficult after the year 1945. There were many reasons such as not clarified legal situation and disapproval of the authorities. However, the sects and religion unions developed in Upper Silesia what we can confirm through the growth of the numbers of members and increase of the numbers of buildings designed to the religious targets. The thesis explains the problem of sects and religion unions starting from the definitions and continuing through their activities noted by the national and ecclesiastic authorities.

Article describes life and activity of father Wacław Pyszkowski, during 3 years of being General Dean of Polish Army. This article was focused to show the complicated personality and difficult lifetimes of father Pyszkowski. Before WWII he was involved in patriotic operations during fight for independence. In thirties he has been engaged in antigovernment actions opposite to marshal Piłsudski. Most time of WWII he spent in Great Britain where he was a chaplain in Polish Army on the West. He came back to Poland in 1946 and instantly he started to work for bureau of General Dean of Polish Army, as a vice dean. In 1947 he became general dean. He was one of the priests who collaborated with communist regime. Because of his position, he has been a kind of icon for the other priests who also have been cooperated with government. He was one of the leaders of organization which concentrated “Patriot Priests”. He stood in the forefront battle with church hierarchy which was focused on problems with jurisdiction. Problem was also in observance and the binding force of the concordat which was signed in 1926. During those three years he has written some articles. These texts might be an interpretation of his own social theology. In his theological thinking he has always shared society by two groups. One group is called Folk, and in this group he placed also Jesus Christ. Second group is connected with possessing, and in that group found church hierarchy. The two groups are separated, and they have different purposes. Right place for modern priest is to be always with the Folk, especially when this Folk has de facto authority.