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I nuovi scenari culturali, sempre più secolarizzati, plurali e prepotentemente influenzati dalla cultura digitale pongono le scelte di vita, in particolare quella cristiana, di fronte ad antiche e nuove sfide. In essi quale posto occupa la fede cristiana? Questa domanda merita adeguata risposta che la Chiesa intende offrire proponendo un rinnovamento del cammino ecclesiale che punti sull’evangelizzazione delle culture ma anche della vita cristiana stessa e della pastorale sacramentale. Questo contributo mette in risalto l’antico e sempre nuovo rapporto tra evangelizzazione e sacramento della Penitenza, inquadrandolo nell’intrinseco nesso tra Parola e Sacramento, tra fede e sacramenti della fede che innervano l’esperienza cristiana concreta del singolo e delle comunità. In questo scenario il Sacramento della Penitenza, adeguatamente evangelizzato, ricompreso e ben celebrato, svolge un duplice ruolo; quello di rendere praticabile l’amore misericordioso di Dio che previene, accoglie, perdona e ridona vita e quello più specificamente “missionario” che traduce la testimonianza di vita rinnovata e misericordiata del penitente in un’autentica azione evangelizzatrice, il cui cuore è rappresentato dal messaggio della rivoluzione della tenerezza divina che fa nuove tutte le cose. Il singolo credente e le comunità traggono dal Sacramento della Penitenza la forza dell’amore misericordioso di Dio, che guarisce, risana e fa risorgere, e ripropone la vita cristiana come la più bella avventura da vivere, poiché il perdono chiesto e ricevuto diventa la più alta scuola dove si accoglie l’amore come dono che, a sua volta, va sempre donato. The new cultural scenarios which are more and more secularized, very plural and strongly influenced by the digital culture, in front of old and new challenges require the precise choices in life, in particular the Christian one. Let us ask what place does the Christian faith occupy in them? This question deserves an adequate answer that the Church intends to offer by proposing a renewal of the ecclesial journey that focuses on the evangelization of cultures but also of Christian life itself and of sacramental pastoral care. This contribution highlights the ancient and ever new relationship between evangelization and the sacrament of Penance, framing it in the intrinsic connection between Word of God and Sacrament, between faith and the sacraments of faith that innervate the concrete Christian experience of individuals and communities. In this scenario, the Sacrament of Penance, adequately evangelized, understood and well celebrated, plays a twofold role: that of making practicable the merciful love of God that prevents, welcomes, forgives and restores life, and the more specifically “missionary” role that translates the witness of a renewed and merciful life of the penitent into an authentic evangelizing action, the heart of which is represented by the message of the revolution of divine tenderness that makes all things new. Individual believers and communities draw from the Sacrament of Penance the strength of God’s merciful love, which heals and resurrects, and re-proposes the Christian life as the most beautiful adventure to be experienced, since forgiveness asked for and received becomes the highest school where love is welcomed as a gift which, in turn, must always be given. Nowe scenariusze kulturowe, coraz bardziej zsekularyzowane, pluralistyczne i pozostające pod silnym wpływem kultury cyfrowej, stawiają stare i nowe wyzwania odnośnie fundamentalnych chrześcijańskich wyborów życiowych. Jakie miejsce zajmuje w nich wiara chrześcijańska? Pytanie to zasługuje na adekwatną odpowiedź, której Kościół zamierza udzielić, proponując odnowę poprzez ewangelizację kultury, a także samego życia chrześcijańskiego i duszpasterstwa sakramentalnego. Niniejsze opracowanie podkreśla starożytną i wciąż życiodajną relację między ewangelizacją a sakramentem pokuty, ujmując ją w ramy nierozerwalnego związku między Słowem a sakramentem, między wiarą a sakramentami wiary, które przenikają konkretne doświadczenie chrześcijańskie jednostek i wspólnot. W tej perspektywie sakrament pokuty odpowiednio ewangelizowany, zalecany i celebrowany, odgrywa podwójną rolę: urzeczywistnia miłosierną miłość Boga, która ochrania, przyjmuje, przebacza i przywraca do życia, oraz pełni rolę bardziej specyficznie „misyjną”, polegającą na przekładaniu świadectwa odnowionego i miłosiernego życia penitenta na autentyczną akcję ewangelizacyjną, centrum której stanowi orędzie o rewolucji Bożej czułości czyniącej wszystko nowym. Poszczególni wierni oraz całe wspólnoty czerpią z sakramentu pokuty siłę miłosiernej miłości Boga, która uzdrawia, leczy i wskrzesza oraz proponuje na nowo życie chrześcijańskie jako najpiękniejszą przygodę, jaką można przeżyć. Przebaczenie, o które się prosi i które się otrzymuje, staje się najwyższą szkołą, w której miłość przyjmuje się jako dar, który z kolei zawsze trzeba dawać innym.

Euharistija je u središtu duhovnog života Crkve. U ovom radu ćemo se pobliže upoznati s načinom na koji Euharistija služi kao vrhunac i izvor kršćanske duhovnosti. Da bismo to napravili u prvom dijelu rada ćemo promotriti Euharistiju kao sakrament te vidjeti zašto ona spada među sakramente inicijacije, na koji se način slavi, kao i odnos drugih sakramenata prema Euharistiji. U drugom dijelu rada ćemo promotriti mjesto Euharistije u povijesti spasenja i pokazati kako ona prožima tu povijest, prvo kao oblik slike, onda kao događaj i konačno kao sakrament. Treći dio rada pokušava dati praktične upute i ukazati na koji način ispravno živjeti duhovnost čije je srce Euharistija. U tu svrhu pogledat ćemo kako ispravno sudjelovati na liturgijskom slavlju. Nakon toga ćemo opisati praksu euharistijskog klanjanja kao jedan od najboljih oblika kontemplacije. Naglasit ćemo važnost nasljedovanja Isusa kao oblik pobožnosti i na kraju trećeg dijela ćemo djevicu Mariju prikazati kao primjer življenja Euharistijske duhovnosti. Zadnji dio rada će se baviti pitanjem plodova Euharistije. Pokazat ćemo plodove koje imaju oni koji sudjeluju u Euharistijskom slavlju. Pokazat ćemo kako se Crkva formira oko Euharistije i zašto je Euharistija izvor nade za budući život. To ćemo potkrijepiti svjedočanstvima onih koji sudjeluju u Euharistijskom slavlju. The Eucharist is in the canter in the Churches spiritual life. This thesis will try to explain how the Eucharist is the source of Christian spirituality. To do that we will first explain how the Eucharist functions as a sacrament, we will see why it is a sacrament of initiation, as well as how it is celebrated. We will also see the relationship between the Eucharist and the other sacraments. The second part of the text will examine how the Eucharist fits into the history of salvation. First in the form of an icon, then as an event and finally as a sacrament. The third part of the thesis will try to explain how to properly live spirituality with the Eucharist as its heart. To that end we will show how to properly participate in the liturgy. After that we will show how the practice of bowing in front of the Christ is one of the best ways to contemplate. We will show the importance of following the example of Christ as a form of piety. At the end of the third part we will show how the virgin Mary serves as an example of Christian spirituality. The final part will show the fruits of the Eucharist. We will show the fruits of the Eucharist in the life of individuals. Then we will show how the Church forms around the Eucharist as well as showing why the Eucharist is a source of hope for the afterlife. Finally, we will show examples of those who participate in the Eucharist

Bu çalışmada Makedon Ortodoks Kilisesi'nde sakramentler konusu incelenmesi hedeflenmektedir. Makedon Ortodoks Kilisesi, VI. yüzyılda bölgedeki Justiniana Prima adlı şehirde kurulan piskoposluktan sonra XII. yüzyılda kurulan Ohri Başpiskoposluğu'nun bir devamı şeklinde günümüze kadar gelmiştir. Ancak günümüzde bağımsız Kuzey Makedonya Devleti kurulmuş olmasına rağmen, Makedon Ortodoks Kilisesi'nin otosefalliği 2022 yılına kadar tartışmalı bir mesele iken Sırp Ortodoks Kilisesi'nin Makedon Ortodoks Kilisesini tanıması ve İstanbul Patrikhanesinden alınan karar ile 9 Mayıs 2022 tarihinde tanınması sonucunda otosefalliği resmileşmiş oldu. Günümüzde Makedon Ortodoks Kilisesi otosefalliğini ilan etmiş bir kilise konumundadır ve kendi içerisinde hiçbir yere bağlı olmadan faaliyetlerini yerine getirmektedir. Makedon Ortodoks Kilisesi yedi sakrament kabul etmektedir. Bunlar: Vaftiz, Evharistiya, Konfirmasyon, Günah İtirafı, Evlilik, Rahip Takdisi, Hastaları Yağlama. Bu çalışmada zikredilen sakramentlerin her biri; anlamı, tarihi süreçleri, sakramentleri kabul etmeden önce aranan şartlar ve ayin uygulamaları ayrıntılı bir şekilde incelenmiştir. This study aims to examine the sacraments in the Macedonian Orthodox Church. After the Macedonian Orthodox Church was established as a bishopric in the city of Justiniana Prima in the fourth century, it has survived to the present day as a continuation of the Archdiocese of Ohrid, which was established in the twelfth century. However, the autocephaly of the Macedonian Orthodox Church was a controversial issue until 2022 although the independent State of North Macedonia had already been established. Today, the Macedonian Orthodox Church has declared its autocephaly and carries out its activities independently, without being attached to any place. The Macedonian Orthodox Church accepts seven sacraments. These are: Baptism, Eucharist, Confirmation, Confession of Sin, Marriage, Priest Consecration, Lubrication of the Sick.

Aile, toplumu oluşturan en küçük kurumdur. Evlilik ise ailenin oluşmasını sağlayan yüzyıllardır bütün dinler ve toplumlar tarafından kutsallık atfedilen bir birimdir. İnsanlık tarihi boyunca önemi vurgulanmış olan evlilik kurumu, Hıristiyan inancına göre kutsal kabul edilmiş ve sakrament derecesine yükseltilmiştir. Evlilik, Hıristiyan inancına göre İsa'nın sevgisinin insanlık üzerindeki tezahürüdür. Evlenen Hıristiyanlar, Tanrı'nın buyruğunu yerine getirmiş olur. Kutsallığı Hz. Âdem ve Hz. Havva'ya kadar dayandırılan evlilik, Tanrı'nın kurduğu bağ ile evlenen eşlerin kopmaz bir bağ ile bağlandıkları bir kurumdur. Hıristiyanlığın en köklü mezhebi olan Katolik mezhebinin evlilik konusundaki görüşleri evliliğin Hıristiyan inancına göre ne denli önemli olduğunu gösterir. Katolik inancına göre, evlilik Tanrı'nın buyruğuyla kurulmuş olan, Kilise birliğini sembolize eden kutsal bir müessesedir. Eşler birbirine kopmaz bağlarla bağlanmıştır ve boşanmak yasaktır. Evlenen çiftler Kilise birliğini sembolize etmektedir ve bunun bozulması büyük günahlardan sayılır. The family is the smallest institution that makes up the society. Marriage, on the other hand, is a unit that has been sanctified by all religions and societies for centuries, enabling the formation of the family. The institution of marriage, whose importance has been emphasized throughout the history of humanity, has been accepted as sacred according to the Christian belief and has been elevated to the level of sacrament. Marriage, according to Christian belief, is the manifestation of the love of Jesus on humanity. Christian believers who marry are doing God's command. The holiness of Hz. Adam and Hz. Marriage, dating back to Eve, is an institution in which spouses who marry with the bond established by God are bound by an unbreakable bond. The views of the Catholic sect on marriage, which is the most rooted sect of Christianity, show how important marriage is according to the Christian faith. According to the Catholic belief, marriage is a sacred institution established by the command of God, symbolizing the unity of the Church. Spouses are bound to each other by unbreakable bonds and divorce is prohibited. Married couples symbolize the unity of the Church, and breaking it is considered a major sin.

Sažetak U prilogu se prvotno prikazuje povijest nastanka Sinodalnoga puta, koji je izazvao veliko zanimanje u cijeloj Katoličkoj crkvi. Njemački biskupi i Središnje povjerenstvo njemačkih katolika odlučili su, nakon MHG studije i nakon slučajeva seksualnoga zlostavljanja maloljetnika, pokrenuti proces u kojem će se moći raspravljati o aktualnim temama, koje mogu pomoći u reformi Crkve. Jedna od tema svakako se tiče i reforme seksualnoga morala Katoličke crkve. U radnom tekstu, u kojem se priređivači bave tumačenjem kršćanskoga braka i obitelji, brak se razumije kao mjestu u kojem se ostvaruju vrjednote vjernosti, poštivanja dostojanstva drugih, mogućnosti drugih na samoodređenje i oblikovanja bračnoga života. Priređivači radnoga teksta napominju da se tema spolnosti ne treba tumačiti samo u odnosu na plodnost unutar braka, nego je potrebno istaknuti i druge aspekte seksualnosti. Prema njima seksualnost se ne može svesti samo na pitanje plodnosti u samome braku. Stavlja se i snažan naglasak na brak kao savez ljudi, čime se već bavi Drugi vatikanski sabor. Budući da je snažno naglašana sakramentalnost braka, radi se o tomu da je seksualnost govor tijela i put sazrijevanja. Zadaća Crkve bi bila utjecati na savjest bračnih parova, pri čemu se ne misli samo na rađanje i odgoj djece, nego i na planiranje obitelji, ispravan stav prema slobodi i širi pogled na pitanje spolnosti

Wprowadzenie Małżeństwo jest jedną z najważniejszych instytucji społecznych, ponieważ większość osób tworzących społeczność żyje w legalnych małżeństwach. Powołanie do małżeństwa jest podstawowym i fundamentalnym powołaniem człowieka. Pan Bóg stworzył człowieka przede wszystkim do życia w małżeństwie, które przez Chrystusa zostało podniesione do godności sakramentu. Autor monografii podjął wyzwanie dotyczące nauczania Kościoła o sakramencie małżeństwa. Część teoretyczna monografii zawiera podstawy teologiczne, które ukazują początki konstytuowania się małżeństwa sakramentalnego, jego istotę, łaskę, cele i przymioty oraz szafarza. W monografii jest także nawiązanie do problematyki trynitarnego charakteru małżeństwa. Część empiryczna monografii zawiera 15 tabel z wynikami badań przeprowadzonych wśród 78 par młodych małżonków (do 6. lat od zawarcia małżeństwa). Wiodącą metodą badań była metoda analizy paradygmatu teologii pastoralnej, która obejmuje trzy etapy postępowania badawczego: normatywny, zrealizowany i postulowany. Uzyskane wyniki badań pozwoliły na sformułowanie wniosków i postulatów pastoralnych dotyczących znajomości sakramentu małżeństwa przez młodych małżonków oraz ich stosunku do wyzwań, przed którymi stają. Marriage is one of the most important social institutions because most of the people who make up the community live in legal marriages. The vocation to marriage is the fundamental vocation of man. God created man primarily to live in marriage which was raised by Christ to the dignity of a sacrament. The author of the monograph took up the challenge of teaching the Church about the sacrament of marriage. The theoretical part of the monograph contains theological foundations that will outline the beginnings of the formation of sacramental marriage, its essence, grace, goals and attributes, and the minister. In the monograph there is also a reference to the trinitarian nature of marriage. The empirical part of the monograph contains 15 tables with the results of research conducted among 78 couples of young spouses (up to the 6th year of marriage). The leading research method was the method of analyzing the paradigm of pastoral theology, which includes three stages of research: normative, realized and postulated. The obtained research results allowed for the formulation of conclusions and pastoral postulates regarding the knowledge of the sacrament of marriage by young spouses and their attitude to the challenges they face.

Skrivnost Cerkve temelji na Kristusu in občestvenem obhajanju zakramentov, še posebno zakramenta evharistije. Kristus je ustanovil Cerkev, da bi ohranjala in posredovala oznanilo odrešenja vsem ljudem, obhajala zakramentalne skrivnosti, zbirala ljudi v molitvi in združevala ljudi v medsebojni ljubezni. Ljubezen do bližnjega je na najveličastnejši način pokazal Jezus Kristus s svojo daritvijo na križu in zapustil spomin tega dejanja v obhajanju svete evharistije. Ta vzvišeni zakrament ohranja Kristusa v resnični, stvarni in bistveni navzočnosti v cerkvenem občestvu. V tej Kristusovi navzočnosti Cerkev raste, se krepi in živi. Cerkev ne more brez obhajanja evharistije, kakor se tudi evharistija ne obhaja brez občestva. To učenje povzema tudi papež sv. Janez Pavel II., ko v svojih okrožnicah in pismih govori o zakramentu evharistije in cerkvenem občestvu. Cerkve ne vidi le v smislu institucije, ampak jo vedno znova opredeljuje kot živ organizem, ki črpa moč za življenje iz evharistične skrivnosti. Prav tako so za življenje Cerkve pomembni tudi drugi zakramenti, ki so vedno povezani in naravnani na zakrament evharistije. Ključna zakramenta, ki ju papež posebej izpostavi sta sveti krst in sveta spoved. Krst človeka najprej sprejme v občestvo vernikov in omogoči prejem zakramenta evharistije in ostalih zakramentov, sveta spoved pa vernike naredi vredne obhajanja svete evharistije. Das Geheimnis der Kirche gründet auf Christus und gemeinschaftlichem Feiern der Sakramente, insbesondere des Sakraments der Eucharistie. Christus hat die Kirche gegründet, um die Verkündigung der Erlösung zu bewahren und sie an alle Leute weiterzugeben, die sakramentalen Geheimnisse zu feiern, die Menschen zum Gebet zu versammeln und die Menschen in gegenseitiger Liebe zu vereinen. Die Nächstenliebe hat Jesus Christus auf die herrlichste Weise mit seinem Opfer am Kreuz gezeigt und als die Erinnerung an diese Tat hat er uns die Eucharistiefeier verlassen. Dieses erhabene Sakrament bewahrt Christus in seiner wahren, sachlichen und einbegriffenen Anwesenheit in der kirchlichen Gemeinschaft. In dieser Anwesenheit von Christus wächst, stärkt sich und lebt die Kirche. So wie die Kirche ohne Eucharistiefeiern nicht bestehen kann, kann auch die Eucharistie ohne die Gemeinschaft nicht gefeiert werden. Diese Lehre wird auch von Papst Johannes Paul II. zusammengefasst, wenn er in seinen Rundbriefen und Briefen über das Sakrament der Eucharistie und christlicher Gemeinschaft spricht. Er sieht die Kirche nicht nur als eine Institution, sondern definiert sie immer wieder als einen lebendigen Körper, der aus dem Geheimnis der Eucharistie die Lebenskraft bekommt. Auch alle anderen Sakramente sind für das Leben der Kirche wichtig, aber sie sind immer wieder mit dem Sakrament der Eucharistie verbunden. Der Papst stellt die heilige Taufe und die heilige Buße als die wichtigsten zwei Sakramente auf. Die Taufe führt zuerst einen Menschen in die Gemeinschaft der Gläubigen ein und ermöglicht ihm den Empfang des Sakraments der Eucharistie und der anderen Sakramente. Die heilige Buße macht den Gläubigen würdig die heilige Eucharistie zu feiern.

Isus Krist je uzdigao ženidbu na dostojanstvo sakramenta i kao takvu Crkva ju je od samih početaka promatrala. U središtu sklapanja ženidbe nalazi se ženidbena privola. Pri davanju privole muškarac i žena trebaju imati pravu nakanu i slobodu preuzeti sve ženidbene obveze - jednost i nerazrješivost, rađanje i odgoj djece. Najčešći slučaj manjkavosti ženidbe izvire upravo iz ženidbene privole. O tome govori kanon 1095 u br. 3 toga kanona. U kanonu se navodi nesposobnost preuzimanja ženidbenih obveza zbog razloga psihičke naravi. Kako je pojam psihička narav širok pojam mi smo se u radu zadržali na problematici homoseksualnosti. Osobe s homoseksualnim sklonostima nisu sposobne raspolagati objektom ženidbene privole, pa prema tome nisu sposobne ispuniti preuzete obveze, naravno ukoliko je riječ o teškim oblicima homoseksualnosti. Te osobe nesposobne su uspostaviti jedan snažan i dubok odnos s drugom stranom u svrhu sklapanja ženidbe. Ukoliko netko smatra da postoje određeni razlozi koji čine njenu ženidbu nevaljanom ima pravo na crkvenom sudu pokrenuti parnicu za proglašenje ženidbe nevaljanom. U tome glavnu ulogu imaju crkveni suci u čemu im pripomažu psiholozi i psihijatri. Kako bi se spriječile i smanjile rastave od velike važnosti su dobro organizirane i kvalitetne priprave za ženidbu u koje se treba uključiti čitava crkvena zajednica. Jesus Christ elevated marriage to the dignity of the sacrament and as such the Church has observed it from the very beginning. At the heart of marriage is consent. In giving consent a man and a woman should have the right intention and freedom to assume all marital obligations - unity and indissolubility, the birth and upbringing of children. The most common case of marriage deficiency springs from marital consent. The canon 1095 no. 3 speaks of it. The canon states the inability to assume marital obligations due to the physics nature. As the nation of psychic nature is broad, we have dwelled in this paper on the problem of homosexuality. Homosexual persons are not able to dispose of the object of marital consent and therefore are not able to fulfill their obligations, of course in the case of severe forms of homosexuality. They are incapable of establishing a strong and deep relationship with the another persons for the purpose of marriage. If someone consideres that there are certain reasons that make her marriage invalid, she has the right to initiate litigation in the church court to declare the marriage invalid. Church judges have the main role in that with the help of psychologists and psychiatrists. In order to prevent and reduce divorces, well organized and high quality preparations for marriage are of great importance, in which the whole Church communiy should be involved.

Biblija nam svjedoči kako je ženidbu ustanovio Bog u zemaljskom raju. Zaključio je da nije dobro da čovjek bude sam te mu načinio pomoć u vidu ženidbe. Obitelj predstavlja temelj ljudskog života i društva, a proizlazi iz ženidbe. Ženidba nastaje međusobnim izgovaranjem privole propisno pripravljenih zaručnika. U ženidbenoj ljubavi i zajedništvu između dvoje supružnika različitog spola očituje se i ljubav između Krista i Crkve. Vrlo je važno da u trenutku sklapanja ženidbe ne postoje zapreke koje bi kasnije mogle bitno utjecati na valjanost ženidbe. Ovaj diplomski rad bavi se upravo pitanjem zapreka ženidbenog veza. Rad je podijeljen na tri dijela. U prvom dijelu rada govori se o samoj pastoralnoj pripravi za sklapanje ženidbe, o ženidbi kao sakramentu i na kraju prvog dijela o nerazrješivosti ženidbe. Namjera je naglasiti kako je ženidba sakrament što znači da je Bog onaj koji pomaže u zajedništvu i ljubavi te u savladavanju svakodnevnih prepreka, a ne samo građanski sklopljen ugovor. Drugo poglavlje posvećeno je samoj naravi i zaprekama ženidbe, a treće, posljednje poglavlje, bavi se ženidbenom privolom kao konstitutivnim elementom ženidbe i njezinim učincima. The Bible tells us that marriage was instituted by God who concluded that it was not good for man to be alone so He helped him with establishing family. The family is the foundation of human life and society and the family arises from marriage. Marriage arises by pronouncing the marital consent of properly prepared fiances. In conjugal love and communion between two spouses of different sexes, the love between Christ and the church is also manifested. It is very important that at the time of marriage there are no prohibitions that could later affect the validity of the marriage. This dissertation deals precisely with issue of barriers to marriage, and it is divided into three parts. The first part discusses the pastoral preparation for marriage, about marriage as a sacrament, and at the end of the first part, also discusses about indissolubility of marriage. The intention is to emphasize that marriage is a sacrament which means that God is the one who helps in communion and love, and in overcoming everyday obstacles, not just a civil contract. The second chapter is devoted to the abstacles, and third, the last chapter deals with consent as a constitutive element of marriage and the effects of marriage itself.

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.

Problematika vezana uz odnos osobne vjere i valjanog slavljenja sakramenta ženidbe u središtu je promišljanja. S obzirom na tradicionalni nauk o neodvojivosti ženidbenog ugovora i sakramenta, pojašnjava se važnost vjere i ispravne nakane uz prikaz različitih stavova vezanih uz pitanje sadržaja nakane potrebne za valjano slavljenje sakramenta ženidbe. Kroz različite crkvene dokumente nudi se uvid u problematiku vezanu uz odnos osobne vjere, ispravne nakane i valjanog slavljenja sakramenta ženidbe. Knjiga je pokušaj ozbiljne analize temeljnih pretpostavka i problematike vezane uz (ne)postojanje osobne vjere, ispravne nakane i isključenja sakramentalnog dostojanstva. Analizu prate odgovori učiteljstva Crkve, kanonsko pravne znanost i pravosuđa uz prijedloge organizacije adekvatne i dobre priprave za ženidbu.

Uurimistöö eesmärgiks oli vaadelda, milliseid kristlike motiive ja teemasid on Karl Ristikivi biograafiate triloogia peategelaste lunastuse püüdlusel kujutanud soosivate, milliseid takistavatena. Töö laiem eesmärk oli analüüsi tulemuste põhjal mõista, kas Reet Neithali väide, et Ristikivi loomingus kajastub arusaam Jumalast kui kõlbelisest imperatiivist ja inimpüüdluste ideaalist leiab biograafiate triloogia puhul kinnitust. „Mõrsjaliniku“, „Rõõmulaulu“ ja „Nõiduse õpilase“ analüüsi tulemuste põhjal võib väita, et Ristikivi biograafiate triloogia peategelaste inimpüüdluste ideaaliks võib pidada Jumalat. Jumalale orienteeritus ja selle peegeldus tegudes avaldub aga iga peategelase puhul erineval määral, seejuures suureneb Jumala püüdluse teema ambivalentsust triloogia lõikes.

K. Barth jest kontynuatorem reformacyjnej tradycji teologicznej. Małżeństwo ujmuje w porządku stworzenia, a nie w kategoriach sakramentalnej łaski. Małżeństwo jest według niego obrazem przymierza Boga z człowiekiem. Dzięki wierze można w małżeństwie dostrzec Boże powołanie i zadanie. Małżeństwo jest wtedy w swej istocie pełną, trwałą, ekskluzywną i instytucjonalną wspólnotą życia., K. Barth is a continuator of the reformation theological tradition. Marriage in his teaching is included in the order of creation, not in the categories of sacramental grace. According to him, marriage is an image of God’s covenant with man. Thanks to faith, one can see a vocation and a task in a marriage. Marriage is thus, in its essence, a full, lasting, exclusive and institutional community of life.

This article deals with the issues related to the essential properties of marriage, unity and indissolubility. Church has always seen marriage as a natural covenantal partnership between the baptized, and as a sacrament, which means that the natural reality of matrimonial covenant has been elevated to the supernatural order as an effective sign of grace. The essential properties, the unity and the indissolubility which are proper to natural marriage obtain a special firmnessin Christian marriage. These properties are also important for Christian and non-Christian marriages because they arise from the very nature and essential purpose of marriage. The Christian tradition and the doctrine of St. Paul teach that these two properties reflect the unique and indissoluble bond of Christ and the Church. The article deals with the exclusion of essential properties from the marriage consent or proof of nullity of marriage because of the exclusion of unity and indissolubility by a positive act of will.

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.

Wydział Teologii, Instytut Nauk Teologicznych; promotor rozprawy doktorskiej: ks. prof. dr hab. Andrzej Derdziuk Podstawowym celem studium "Przemiany praktyki spowiedzi sakramentalnej w Belgii w XX wieku na przykładzie posługi duszpasterskiej Braci Kapucynów" było przedstawienie teologiczno-społecznych aspektów związanych z przemianą praktyki sakramentalnej spowiedzi w Belgii. Zagadnienie zostało przeanalizowane na przykładzie posługi braci kapucynów prowincji flandryjskiej, którzy stanowili punkt odniesienia w złożonych uwarunkowaniach teologiczno-społecznych. Treścią pierwszego rozdziału był krótki rys historyczny, dziejowa analiza sytuacji Kościoła katolickiego w Belgii, jego dynamika, skrajny rygoryzm, panorama kreowania się posługi spowiedniczej w rodzącej się wspólnocie kapucynów. Rozdział drugi był spojrzeniem na kontekst historyczno-teologiczny przemian soborowych, z uwypukleniem roli formowania się nowego oblicza Kościoła. Treścią rozdziału trzeciego była próba nakreślenia problemu i charakterystyki przejawów kryzysu spowiedzi. W rozdziale czwartym podjęto próbę analizy wpływu kryzysu spowiedzi na całokształt życia wspólnoty eklezjalnej. W ostatnim rozdziale poddano analizie inicjatywy wnoszące nadzieję w odrodzenie praktyki sakramentu pokuty. W rozważanaich skupiono się na przejawach charyzmatycznej posługi braci kapucynów. Praca ukazała również Kościół skonfrontowany z działalnością wrogich mu nurtów, nie zawsze znajdujący w odpowiedzi właściwą metodologię działań. Zamiarem pracy było wskazanie najważniejszych przyczyn odejścia wiernych od spowiedzi. Osiągnięciem pracy było zaprezentowanie bardzo skomplikowanego czasu przemian psoborowych w Belgii. The dissertation entitled "Transformations of the practice of sacramental confession in the 20th century Belgium on the example of pastoral ministry of Capuchin Friars" has aimed to demonstrate socio-theological aspects related to the transformation of the practice of sacramental confession in Belgium. The issue has been analysed on the example of the ministry of capuchin friars of the Province of Flanders, who were the reference point in complex socio-theological conditions. The first chapter presents a short historical outline: an analysis of the historical situation of the Catholic Church in Belgium, its dynamics, extreme rigorism, and an overview of the development of penitential ministry in the newly established capuchin community. In the second chapter illustrates historical and theological context of conciliar changes, emphasising the role of the formation of the new image of the Church. The third chapter attempts tom outline problems and characteristic manifestations of the crisis of sacramental confession. In the fourth chapter the author has attempted to analyse the impact of the crisis of sacramental confession on the entire life of the Church's community. The last chapter analyses new initiatives bringing hope of the rebirth of the practice of sacramental penance. The point of focus has been placed on some examples of charismatic ministry of capuchin friars. The dissertation has also shown the Church in conflict with some currents inimical to her, to which currents the Church had often failed to respond with appropriate methodology of action. The dissertation has aimed to indicate the crucial grounds for the decline of the practice of sacramental confession among the faithful. The dissertation has succeeded in presenting the very intricate time of post-conciliar changes in Belgium.