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Časopis Teologický II TEOLOGICKÝ ČASOPIS 2 2004 TEOLOGICKÁ FAKULTA TRNAVSKÁ UNIVERZITA V TRNAVE BRATISLAVA Teologický časopis Ročník II, 2004, číslo 2 Vydáva Vydavateľstvo Dobrá kniha, Štefánikova 44, P. O. Box 26, 917 01 Trnava pre Teologickú fakultu Trnavskej univerzity Redakčná rada: doc. PhDr. ThLic. Juraj Dolinský SJ, PhD., predseda prof. RNDr. Ladislav Csontos SJ, PhD. doc. ThDr. MUDr. Ján Ďačok SJ, PhD. doc. Alžbeta Dufferová OSU, PhD. ThLic. Ján Ďurica SJ doc. ThDr. Andrej Filipek SJ prof. Dr. hab. Józef Kulisz SJ doc. ThDr. Ivan Kútny, Dr. ThDr. Jozef Kyselica SJ, PhD. Helena Panczová, PhD. Mgr. Terézia Sukopová doc. MUDr. Aurel Štefko SJ, PhD. doc. ICDr. Cyril Vasiľ SJ prof. Dr. hab. Stanisław Ziemiański SJ Šéfredaktor: doc. PhDr. ThLic. Juraj Dolinský SJ, PhD. Výkonná redaktorka: Mgr. Mária Fúriková Grafická úprava: Martin Mihaľov Technická spolupráca: Valentín Mihaľov, Martin Mihaľov Vychádza dvakrát ročne Registrácia MK SR č. 3029/2003 ISSN 1336 – 3395 3 Obsah ČLÁNKY, ŠTÚDIE Ladislav Bučko Sekularizácia a jej misijné výzvy ............................................................ 5 Jaroslav Coranič Národno-emancipačné hnutie gréckokatolíckych Slovákov ................ 13 Stanisław Dziekoński Prawo dziecka do wychowania w nauczaniu Jana Pawła II .................... 25 Ivan Kútny Conscientia v kontexte Dominum et vivificantem .................................. 37 Ján Letz Rast v slobode v duchovnej ontogenéze človeka a jeho dôsledky pre etické konanie ..................................................... 47 Jiří Skoblík Teologické glosy ke gay-les orientaci (1. časť) ....................................... 55 Cyril Vasiľ SJ Kánonické právo východných cirkví : Kľúčové otázky gréckokatolíckej cirkvi na Slovensku .......................... 69 RECENZIE Ján Halama SVD BUČKO, Ladislav: Na ceste k oslobodeniu : Základy misiológie. Nitra : Spoločnosť Božieho slova, 2003. ................. 87 Patrik Kužma HALÍK, Tomáš: Co je bez chvění, není pevné : Labyrintem světa s vírou a pochybností. Praha : Nakladatelství Lidové noviny, 2002. ................................................... 88 Jana Kužmová JONAS, Hans: Princip odpovědnosti : Pokus o etiku pro technologickou civilizaci. Prel. Břetislav Horyna a Zdeněk Bígl. Praha : Oikoymenh, 1997. .......................................... 89 Anton Vydra DÉMUTH, Andrej: Homo – anima cognoscens alebo o pozadí nášho poznávania. Bratislava : Iris, 2003. ................................. 91 SPRÁVY Marián Bednár „Filozofia a život – život filozofie.“ Medzinárodná vedecká konferencia. Prešov 16. – 18. septembra 2004 .................................... 95 Alžbeta Dufferová OSU Štyri medzinárodné konferencie – Olomouc, Haag, Lille a Salzburg .......................................................................... 97 4 TEOLOGICKÝ ČASOPIS II/2004/2 Miroslav Karaba Xth European Conference on Science and Theology: „Streams of Wisdom? Science, Theology and Cultural Dynamics.“ Medzinárodná konferencia. Barcelona 1. – 6. apríla 2004 ................. 99 Miroslav Karaba „Metanexus Annual Conference 2004.“ Medzinárodná konferencia. Philadelphia 5. – 9. júna 2004 ...................................... 102 Józef Kulisz SJ VII. kongres poľských teológov: „Cirkev vo verejnom živote. Poľská a európska teológia pred novými výzvami.“ Katolícka univerzita, Lublin 12. – 15. septembra 2004 ..................... 104 Contents ARTICLES Ladislav Bučko Secularization as a Challenge of Missionary Church ............................ 5 Jaroslav Coranič The National-Emancipating Movement of the Greek-Catholics of the Slovak Nationality .......................................... 13 Stanisław Dziekoński The Right of a Child to Education in the Teaching of John Paul II ........................................................... 25 Ivan Kútny Conscientia in the Context of Dominum et Vivificantem ..................... 37 Ján Letz Growth in the Freedom in the Man’s Spiritual Ontogenesis and the Consequences from it for the Ethical Action ......................... 47 Jiří Skoblík Theological Remarks on the Gay-Les Orientation (1st part) ................ 55 Cyril Vasiľ SJ Canon Law of the Oriental Churches : Key Questions of the Slovak Greek Catholic Church ........................ 69 REVIEWS – MATERIALS ............................................................................... 87 5 TEOLOGICKÝ ČASOPIS ROČNÍK II, 2004, ČÍSLO 2 Sekularizácia a jej misijné výzvy LADISLAV BUČKO BUČKO, L.: Secularization as a Challenge of Missionary Church. Teologický časopis, II, 2004, 2, s. 5–12. Secularization is a term, which brings for some people a fear, on the other hand many get enthusiastic imaginations from it. We can see a moving church position considering secularization in the historical development. Anyway, secularization did not start as an opposition against christianity, but as a positive challenge to christianity. Secularization is a process in which a man is realizing his own autonomy in the world and his responsibility for this world before God. That is why it is considering as a Christian event. During history the process of secularization was separated from its Christian roots and it was deformed into a declined ideological form – secularism. This secularism conveys into post-christian society, which is kind of a humanism without God. Secularization puts to church and her mission many challenges. It reminds her pilgrim character. In the secular world the church has to be a missionary in her member, not to be a competing institution to various organizations. Institutional support of the church has to be built only in needed level. An issue of the relation between hierarchical and laity member of the church is more and more actual. The Second Vatican council brought the biblical model of the church as a united communion of the people of God. According this model the hierarchical and laity part of the church are complementary, however still exists some tension between them. The process of secularization which is understood right way can reduce this tension as well as support unity of the universal church. Sekularizácia je pojem, ktorý sa v súčasnosti často používa a vzbudzuje u jedných strach, u druhých zas entuziazmus. Niektorí ju pokladajú za katastrofu pre náboženský život a za cestu k jeho zániku, zatiaľ čo iní v nej vidia oslobodenie náboženstva od mýtov a od zvyškov mágie či povier. Na proces sekularizácie reagovala Cirkev v 19. storočí a v prvej polovici 20. storočia negatívne, pretože v ňom videla praktický dosah osvietenstva, ktoré v nej vzbudzovalo obavy. Až v šesťdesiatych rokoch 20. storočia postupne dochádza ku zmene. Sekularizačný proces sa začína niektorým teológom javiť ako pozitívna výzva evanjeliu, či dokonca ako dôsledok pôsobenia evanjelia. Tieto teologické pozície vychádzajú zo skutočnosti inkarnácie, ktorou sa stvorenie priamo zahrnuje do diania Božej spásy. Cirkev a svet sa tak v Kristovi stretávajú.1 SEKULARIZÁCIA AKO HISTORICKÝ PROCES Termín „sekularizácia“ (z latinského saecularis – svetský) sa používa vo dvojakom význame, právnom a kultúrnom. Právny význam sa začal formovať v 17. storočí a znamená prevod cirkevného majetku do svetského vlastníctva 1 Porov. SMOLÍK, J.: Kristus a jeho lid : Praktická eklesiologie. Praha : Oikoymenh, 1997, s. 198. 6 TEOLOGICKÝ ČASOPIS II/2004/2 (napríklad prevod kláštorov a iných cirkevných a kultových nehnuteľností na svetské účely v časoch reformácie). Kultúrny význam tohto pojmu sa postupne formoval koncom 19. a začiatkom 20. storočia ako označenie procesu vymanenia sa kultúrneho života spoločnosti a jeho najrozličnejších zložiek, ako sú filozofia, veda, umenie, školstvo, politika, móda atď., spod cirkevnej kontroly. V kultúrnom význame označuje termín „sekularizácia“ na jednej strane proces emancipácie moderného sveta, na druhej strane však odkazuje na prínos kresťanstva k formovaniu moderného sveta a na pretrvávanie kresťanských myšlienok a princípov v modernej spoločnosti. Sekularizácia je historický proces hlbokej transformácie človeka, ľudskej spoločnosti a sveta. Ide o proces ducha – o transformáciu kresťanských myšlienok, vedomostí a skúseností na myšlienky, vedomosti a skúsenosti všeobecného ľudského vedomia.2 Proces sekularizácie je zložitý a často protikladný. Vzniká otázka, či sekularizácia je niečo cudzie a protikladné kresťanskej viere, čo ju zvonku ničí, alebo či je to udalosť, ktorá dôsledne vyplýva z podstaty kresťanskej viery. Odpovedať na nastolenú otázku vôbec nie je ľahké. Pokúsime sa odpoveď aspoň naznačiť tým, že objasníme pojem sekularizácie. Začneme odzadu. Povedzme najprv, čo sekularizácia nie je. ČO NIE JE SEKULARIZÁCIA Sekularizáciu nesmieme stotožňovať so stratou viery jednotlivých ľudí. Viera je osobný vzťah človeka k Bohu. Sekularizácia je predovšetkým proces, ktorý sa uskutočňuje najmä v oblasti kultúry a spoločenských inštitúcií. Sekularizácia nepredstavuje ani zánik potreby náboženstva. Veď v súčasnosti môžeme pozorovať veľký záujem o nábo- ženské otázky. Ľudí stále zaujímajú záležitosti vymykajúce sa všednej skúsenosti, napríklad otázky posmrtného života, tzv. paranormálnych javov, psychotroniky a pod. Tento záujem netreba chápať len negatívne, podľa odpovedí, ktoré tieto oblasti núkajú, ale možno ho chápať aj pozitívne, ako záujem ľudí o nadprirodzeno. Ľudia očakávajú odpoveď od tých, ktorí by ju mohli a mali poskytnúť. Okrem toho možno v súčasnosti pozorovať vznikanie a rozvoj rozličných duchovných hnutí, pričom každé z nich má svoju vlastnú charizmu a väčšinou kladie dôraz na duchovnú obnovu skrze pôsobenie Ducha Svätého. Sekularizácia
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