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W teologii Zwingliego nauka o sakramentach ma znaczenie drugorzędne. Potrzebę i konieczność sakramentów reformator ograniczał praktycznie tylko do umocnienia słabych w wierze. Przeciwnie do tradycyjnego poglądu, chrzest pełni w teologii Zwingliego jedynie rolę inicjującego znaku, który jest znakiem przymierza, osobistego wyznania wiary, zobowiązania się do prowadzenia chrześcijańskiego życia i znakiem potwierdzającym przynależność do widzialnego Kościoła. Dla reformatora duchowa substancja chrztu jest zupełnie oddzielona od znakowej., In Zwingli’s theology, teaching about sacraments is of secondary importance. The reformer limited the importance and necessity of sacraments only to those who were weak in faith. Contrary to the traditional view, baptism in Zwingli’s theology acts only as an initiating sign which is the sign of covenant, of personal confession of faith and respect for the Christian life; it is also the sign which confirms one’s belonging to the visible Church. For the reformer, the spiritual substance of baptism is separate from it as a sign.

W teologii Zwingliego nauka o sakramentach ma znaczenie drugorzędne. Potrzebę i konieczność sakramentów reformator ograniczał praktycznie tylko do umocnienia słabych w wierze. Przeciwnie do tradycyjnego poglądu chrzest pełni w teologii Zwingliego jedynie rolę inicjującego znaku, który jest znakiem przymierza, osobistego wyznania wiary, zobowiązania się do prowadzenia chrześcijańskiego życia i znakiem potwierdzającym przynależność do widzialnego Kościoła. Dla reformatora duchowa substancja chrztu jest zupełnie oddzielona od znakowej., In Zwingli’s theology the teaching about sacraments is of secondary importance. The reformer limited the importance and necessity of sacraments only to those who were weak in faith. Contrary to the traditional view, baptism in Zwingli’s theology acts only as an initiating sign which is the sign of covenant, of personal confession of faith and respect for the Christian life; it is also the sign which confirms one’s belonging to the visible Church. For the reformer the spiritual substance of baptism is separated from it as a sign.

Artykuł prezentuje problematykę chrztu i Eucharystii przedstawioną w nauce Soboru Trydenckiego i aktualnego Katechizmu Kościoła Katolickiego. Za sprawą reformatorów nauka o chrzcie, a zwłaszcza o ofiarniczym charakterze Eucharystii i realnej obecności Chrystusa pod konsekrowanymi postaciami stała się przedmiotem poważnych kontrowersji, które doprowadziły do tego, że biskupi katoliccy potrafi odnaleźć w Trydencie odwagę, aby dochować wierności Tradycji apostolskiej, co wyrazili w odpowiednich dekretach. Po upływie ponad czterech wieków w Kościele katolickim zrodziła się potrzeba wyraźnych wskazań dotyczących rozumienia prawd wiary. Wielu wiernych miało trudności z jasnym wyrażeniem prawd głoszonych przez Kościół. Przygotowano więc katechizm, w którym w duchu posoborowym zawarto wyjaśnienia tego, w co wierzy współcześnie Kościół katolicki., The paper presents problematic issues concerning Baptism and the Eucharist depicted in the teaching of the Council of Trent and of the contemporary Catechism of the Catholic Church. Because of the reformers, the teaching on Baptism and especially the teaching on the sacrifiial character of the Eucharist and the real presence of Christ under the consecrated species became a subject of serious controversies. Those controversies gave the Catholic bishops courage to remain faithful to the Apostolic Tradition concerning what was expressed in the appropriate decrees of the Council of Trent. After four centuries a desire arose in the Catholic Church to show a clear indication concerning the understanding of the truths of the faith. Many people had diffiulties with an expression of the truth proclaimed by the Church. Therefore the new Catechism has been prepared in which – according to the teaching of Vaticanum II – included clarifiations of the Catholic faith.

The main object of this study is the baptismal Ordo of the Syro-Oriental liturgical tradition. The author, starting from the ancient sources, shows the phases of the development of the rite and of its theology. Referring to the Church Fathers like Ephrem and Narsai, he points that from ancient times the Church of the East has attached a special significance to the baptismal anointing. Indeed, in the case of this tradition the anointing is threefold: two times before the baptismal immersion and once following it. In this study a commentary of the patriarch Timothy II (1318–1332) was also presented, with some essential and original medieval ideas relating to the praxis and to the baptismal theology of the Church of the East. In the last part of the paper the author reflected on the contemporary Rite of the Baptism in the Church of the East.

Both the Orthodox and Roman Catholic Churches recognize the Sacraments of Baptism, Chrismation, Eucharist, Confession (Pokajanije), Ordination, Marriage and Holy Unction. All other acts aside from these seven are considered to be rites or sacramentals. Although such a distinction of holy actions and rites appear in both catechisms and textbooks of dogmatic theology, the history and the experience of the Church indicates that the question of distinguishing and numbering the sacraments has never been clear. As the Christian West strived to define the concept of a sacrament and its action and define their number, the “Holy Fathers of the Christian East have never interested themselves with the number of mysteries and have never attempted to number them”. They attempted to uncover the idea of the universal and diverse activity of the Holy Spirit in the Church that sanctifies man in sundry ways in various life situations. However, the culmination of all the Sacraments has always been the Holy Eucharist. The Holy Eucharist is a rich treasure of holiness which unites us with God, and every sacrament is fulfilled and completed by it. The teaching on the seven sacraments borrowed from Latin scholasticism found its way into Orthodox theological textbooks. This scholastic system of the seven sacraments was accepted in Orthodox theology, however the Orthodox Church has never officially recognised any specific number of sacraments. In conclusion, it can be stated that “in Orthodoxy, among the broader and narrower concepts of “sacrament” (μυστήριον), a strict classification is not found.” Moreover, the entire life of the Church should be perceived as unity, one great mystery whose aspects are expressed in a great diversity of actions that are realized once or on several occasions throughout one’s life.

En undersökning och diskussion av motiv för att döpa barn, med fokus på Svenska kyrkan. Motiven studeras från tre olika aktörers perspektiv: 1) Traditionen, framförallt den lutherska reformatoriska traditionen, 2) Svenska kyrkans nutida lära och reflektion, samt 3) De föräldrar som valt att låta döpa sina barn. En stor spänning blir synlig i skillnaden mellan dopföräldrarnas syn på dopet och de övriga två aktörernas dopsyn. Men även mellan traditionen och Svenska kyrkans nutida lära finns avgörande skillnader, framförallt vad gäller synen på människan och på dopets eventuella nödvändighet. Två möjliga vägar framåt diskuteras; dels vad det skulle innebära att tydligare lyfta fram berättelserna om Jesu dop som modell för det kristna dopet, dels hur liturgin i gudstjänsten kan ses som ett kommunikativt växelspel.