„Ecumeny and Law” 2016. Vol. 4

Andrzej Pastwa

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ISBN/ISSN:

2391-4327

DOI:

Wydawnictwo:

Uniwersytet Śląski

Rok wydania:

2016

Liczba stron:

324

XML:ISBN/ISSN:

ONIX MARC21

Bibliografia:

. „Ecumeny and Law” 2016. Vol. 4. Red. Pastwa, Andrzej . Katowice: Uniwersytet Śląski, 2016, 324 s. ISSN 2391-4327

Bibliografia refWorks:

RT Book, Whole

SR Electronic(1)

A2 Pastwa, A.

T1 „Ecumeny and Law” 2016. Vol. 4

PB Uniwersytet Śląski

PP Katowice

YR 2016

Bibliografia BibTex:

@Book{ 180331, author = "", editor = "Pastwa, Andrzej", title = "„Ecumeny and Law” 2016. Vol. 4", publisher = "Uniwersytet Śląski", year = "2016", address = "Katowice", issn = "2391-4327" }

Bibliografia endNote:

TY - BOOK

AU -

ED - Pastwa, Andrzej

TI - „Ecumeny and Law” 2016. Vol. 4

PB - Uniwersytet Śląski

CY - Katowice

PY - 2016

ER -

Netografia (standard APA):

. Red. Pastwa, Andrzej. „Ecumeny and Law” 2016. Vol. 4 [baza danych online] Katowice: Uniwersytet Śląski, 2016 [dostęp: 22 07 2024]. Dostęp w Ibuk Libra: https://libra.ibuk.pl/reader/ecumeny-and-law-2016-vol-4-andrzej-pastwa-180331.

wolność religijna, credere non potest homo, nisi volens, Deklaracja Soboru Watykańskiego II, relacji prawo – wolność religijna

Oś refleksji ekumeniczno-prawnej 4. tomu rocznika „Ecumeny and Law” wyznacza słynne adagium św. Augustyna: credere non potest homo, nisi volens, które w odnowionym kształcie znalazło swe poczesne miejsce m.in. w deklaracji Soboru Watyk...

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ISBN/ISSN:

2391-4327

DOI:

Wydawnictwo:

Uniwersytet Śląski

Rok wydania:

2016

Liczba stron:

324

XML:ISBN/ISSN:

ONIX MARC21

Table of contentsPart One: Ecumenical Theological ThoughtJan Słomka: Augustine’s Argumentation against Religious Freedom /7
Jerzy Szymik: Freedom and Christology according to Theologiae Benedictae. Two Concepts, Two Anthropologies, One Logos/Son /19
Jerzy Sojka: Religious Freedom in the Doctrine of the Evangelical (Lutheran) Church of the Augsburg Confession /41
Volodymyr Vakin: The Role of Christian Freedom in the Light of the Orthodox Church’s Teachings in a Secularized Society /63
Andrzej Halemba: Religious Freedom in the Middle East /77
Part Two: Ecumenical Juridical ThoughtAndrzej Pastwa: The Law of the Church — the Law of Freedom /105
Stanislav Přibyl: Freedom of Conscience in the Code of Canon Law /127
Piotr Ryguła: Religious Freedom in Spain /145
Stephan Haering: The Basic Right of the Freedom of Religion in Germany: Constitutional Legal Concept and Current Tendencies /165
Wilhelm Rees: The Rights to Religious Freedom and Beliefs — Development, Legal Foundations,and Recent Trends in Austria /181
† Teodosie Petrescu, Bogdan Chiriluţă: Religious Freedom in Romania /221
Nicolae V. Dură: From the Church Autonomy of the Archbishop Andrei Şaguna to the Autonomy of the Religious Denominations in the Romanian State: Ecclesiological-Canonical Considerations /235
Damian Němec: Conscientious Objection in Current Czech Law /257
Cătălina Mititelu: The Autonomy of Religious Denominations in Romania /275
Part Three: ReviewsPhilosophy and Canon Law. Vol. 1: The Family Institution: Identity, Sovereignty, Social Dimension. Ed. A. Pastwa — Daniel Slivka /299
Encyklopedia ekumenizmu w Polsce (1964—2014) [Encyclopedia of Ecumenism in Poland (1964—2014)]. Eds. J. Budniak, Z. Glaeser, T. Kałużny, Z. Kijas — Jozef Budniak /303
Society under Construction — Opportunities and Risks. Ed. P. Bałdys, K. Piątek — Marek Rembierz /307
Monika Menke: Cirkevni soudnictvi v českych zemich v obdobi kodifikovaneho prava — Stanislav Přibyl /311
Dokumenty tridentskeho koncilu (latinsky text a překlad do češtiny). Trans. I. A. Hrdina — Damian Němec /313
Notes on Contributors /315

JanSłomka

AugustineonGraceandOriginalSin

IwilltrytopresentatheologicalbasisforAugustine’sapproach.

AugustineviewedamanascreatedbyGodandassuchamanwas

capaxDei.Butatthesametimeamanwasburdenedwithoriginalsin.

Augustineisagreattheologianoforiginalsin.Hepointedoutthatthis

sinafectsmainlythefreewillofman.Itsresultislustwhichpractically

makeshumanfreedomillusive.Thusamanlivingonearthisaboveall

possessedbylust,separatedfromGod,incapabletofulﬁllcommandments

andreachGod.ThisispossibleonlybythegraceofGod.Therefore,itis

justiﬁedtocallAugistineDoctorgratiae.

ButhowdoesthegraceofGodwork?Obviously

,Augustineknows

thatGodactsfreelyanditisimpossibletocontrolthegraceofGod.The

doutdesprinciplewhich,inthecontextofreligion,meansoferinggifts

todeitytogainitsfavourconstitutedthebasisoftheentirereligionof

RomeandAugustinevieweditastheessenceofpaganismandadenial

oftheChristianfaith.Godisalwaysﬁrst.Youcannot“earn”anything

orpersuadeGodtobegrantedhisgraceasgratitudeforsacriﬁce.Godis

loveandheisalwaystheﬁrstingiving.Hisgiftsareforfree.Augustine’s

disputewithPelagiusallowedforacomprehensiveandclearpresentation

ofthedoctrineoftheabsolutegratuityofgrace.

WecanindirectlylearnpossiblepathsofthegraceofGodinDecivi-

tateDeiaccordingtoAugustine.

IntheﬁrsttwelvebookshecriticisespaganRome.Itisveryinteresting

toseehowAugustine,aRomaninhisformationandculture,perceives

variouselementsofthisculture.Augustinemakesanoverviewofthehis-

toryofRomeandanalysesitcriticallytoshowthatitwasRomans’sins

andnotconversiontoChristianitythatledtothefallofRome.

Thebasisofthisanalysisisthefollowingtheologicalperspective:he

perceivedRomeasacommunityofpeoplelivinginoriginalsin,atheater

ofdemons’actsthattempted,deceived,andledtoperdition.

However,whenyoureaditmorecarefully

,itappearsthat,according

toAugustine,demonsactbydiferentforces,dependingonasphereof

life.TheyaremostpowerfulwithrespecttovariousRomancults,which

isnotsurprising.Augustinealsoﬁndsitobviousthatanymagicpractices,

divinationorspells,arewithindemons’power.Itishoweverinteresting

thatAugustinehasverycriticalattitudetowardsphilosophersstatingthat

theyseekthetruth,but,atthesametime,areeasilydeceivedbydemons.

Forthisreasononecannottrusttheirwisdom.Thesmallestinﬂuenceof

demonsAugustineseesintherightsofRome.Inhisopinionemperorsare

underinﬂuenceofdemonswhentheyareincitedtowageawarinorder

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