to social ideals, such as justice and equality, the author demonstrates how her judgment to disobey the Montgomery bus segregation laws constructed her identity as a reasonable and moral person. Following the analysis of Rosa Parks’s identity formation, the author suggests that Catholic counselors and psychotherapists should become rational moral agents like her to enhance the welfare of their clients. By introducing the 2014 declaration of the American Coun-seling Association (ACA), which defined a commitment to justice as one of the core professional values of counselors, the author emphasizes that Catholic counselors and psychotherapists are invited to become advocates for the human rights and dignity of their clients; therefore, they must confront the unjust, unfair, inefficient, and inadequate practices and systems of society which dehumanize and oppress their clients. Principally, the roles of advocacy consist of empowerment and social action. The former implies that counselors and psychotherapists guide their clients, both inside and outside of sessions, to become advocates for themselves. The latter refers to advocacy for policy changes and system reforms through participation in various activities from legislation to protest. The author also discusses what changes in education, research, and practice are required to integrate an advocacy role into a process of therapeutic accompaniment for individuals with Christian faith.
{"title":"Human Beings Reasonable and Moral: Lessons from the Civil Disobedience of Rosa Parks to Catholic Counselors and Psychotherapists","authors":"J. Hwang","doi":"10.18276/cto.2022.38-10","DOIUrl":"https://doi.org/10.18276/cto.2022.38-10","url":null,"abstract":"to social ideals, such as justice and equality, the author demonstrates how her judgment to disobey the Montgomery bus segregation laws constructed her identity as a reasonable and moral person. Following the analysis of Rosa Parks’s identity formation, the author suggests that Catholic counselors and psychotherapists should become rational moral agents like her to enhance the welfare of their clients. By introducing the 2014 declaration of the American Coun-seling Association (ACA), which defined a commitment to justice as one of the core professional values of counselors, the author emphasizes that Catholic counselors and psychotherapists are invited to become advocates for the human rights and dignity of their clients; therefore, they must confront the unjust, unfair, inefficient, and inadequate practices and systems of society which dehumanize and oppress their clients. Principally, the roles of advocacy consist of empowerment and social action. The former implies that counselors and psychotherapists guide their clients, both inside and outside of sessions, to become advocates for themselves. The latter refers to advocacy for policy changes and system reforms through participation in various activities from legislation to protest. The author also discusses what changes in education, research, and practice are required to integrate an advocacy role into a process of therapeutic accompaniment for individuals with Christian faith.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68056228","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The desire for baptism and the hope of salvation of unbaptized children in the Code of Canon Law according to studies of International Theological Commision: theological and legal aspects","authors":"Bartosz Trojanowski","doi":"10.18276/cto.2021.37-14","DOIUrl":"https://doi.org/10.18276/cto.2021.37-14","url":null,"abstract":"","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68055009","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Online parishes in Poland during the COVID-19 pandemic: a case study","authors":"Józef Kloch","doi":"10.18276/cto.2021.37-06","DOIUrl":"https://doi.org/10.18276/cto.2021.37-06","url":null,"abstract":"","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68053732","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Summary Digital culture, as a common phenomenon closely related to the everyday life of children, ado-lescents, and adults, has an impact on the upbringing of the younger generations, including education to mature faith. Thus, it becomes a catechetical challenge. The influence of digital culture on catechesis is mentioned in both the new Directory on catechesis and the latest papal documents. Digitalism appears as a new kind of culture that changes language, shapes a new mentality, or changes the hierarchy of values (see DK 359). This article undertakes the task of characterising digital culture, as well as considering its impact on the area of education and formation of a young person. This article highlights the positive impacts, especially those related to overcoming barriers related to distance or the inability to speak freely, as well as the threats and dangers it brings, which are primarily the result of objectifying relationships and prioritising participation in the virtual world over creative presence in the real world. An important feature of the described phenomenon is a certain kind of ambivalence, which consists of a simultaneous positive and negative impact in many areas, indicating the need for appropriate media education enabling a critical and reasonable use of the benefits and avoiding dead-ends. The last part of this article also identifies some practical challenges for teaching religion at school and parish catechesis resulting from the universality of digital culture and its possibilities for methodology and didactics, as well as indications concerning the application of cyber-means for catechetical activities.
{"title":"Digital culture as the context of contemporary catechesis","authors":"R. Mazur","doi":"10.18276/cto.2021.37-09","DOIUrl":"https://doi.org/10.18276/cto.2021.37-09","url":null,"abstract":"Summary Digital culture, as a common phenomenon closely related to the everyday life of children, ado-lescents, and adults, has an impact on the upbringing of the younger generations, including education to mature faith. Thus, it becomes a catechetical challenge. The influence of digital culture on catechesis is mentioned in both the new Directory on catechesis and the latest papal documents. Digitalism appears as a new kind of culture that changes language, shapes a new mentality, or changes the hierarchy of values (see DK 359). This article undertakes the task of characterising digital culture, as well as considering its impact on the area of education and formation of a young person. This article highlights the positive impacts, especially those related to overcoming barriers related to distance or the inability to speak freely, as well as the threats and dangers it brings, which are primarily the result of objectifying relationships and prioritising participation in the virtual world over creative presence in the real world. An important feature of the described phenomenon is a certain kind of ambivalence, which consists of a simultaneous positive and negative impact in many areas, indicating the need for appropriate media education enabling a critical and reasonable use of the benefits and avoiding dead-ends. The last part of this article also identifies some practical challenges for teaching religion at school and parish catechesis resulting from the universality of digital culture and its possibilities for methodology and didactics, as well as indications concerning the application of cyber-means for catechetical activities.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68054160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The release of the decree on the freedom of conscience and faith from 5 August 1949 was the consequence of the struggle between the communist government in Poland and the Catholic Church. A decree – in the hands of the officials of the time – was a tool used primarily to repress the faithful and the clergy. Extensive actions on the side of the communist authorities aimed to transform the country, with its deeply rooted Catholic traditions, into a lay state like the USSR. The decree announced on 5 August 1949 was in force until 1989, and, in 1969, its records were typed into Art. 192–198 of the Penal Code. From 1949 to 1956, violations of its rules were subject to draconian sanctions, although these were eased over time. This article presents the genesis of the decree and its reception in the Gorzów Church area, whose jurisdiction in the years 1945–1972 covered one-seventh of the area of post-war Poland. The author focused on analysing cases of repression of the Catholic clergy working in the Gorzów Church in the name of respecting the rules of the decree from 1949.
{"title":"Decree on freedom of conscience and faith of 5 August 1949, as an example of clerical change in the Gorzów Church in the years 1949-1969: an outline of the problems","authors":"Dariusz Śmierzchalski-Wachocz","doi":"10.18276/cto.2021.37-13","DOIUrl":"https://doi.org/10.18276/cto.2021.37-13","url":null,"abstract":"The release of the decree on the freedom of conscience and faith from 5 August 1949 was the consequence of the struggle between the communist government in Poland and the Catholic Church. A decree – in the hands of the officials of the time – was a tool used primarily to repress the faithful and the clergy. Extensive actions on the side of the communist authorities aimed to transform the country, with its deeply rooted Catholic traditions, into a lay state like the USSR. The decree announced on 5 August 1949 was in force until 1989, and, in 1969, its records were typed into Art. 192–198 of the Penal Code. From 1949 to 1956, violations of its rules were subject to draconian sanctions, although these were eased over time. This article presents the genesis of the decree and its reception in the Gorzów Church area, whose jurisdiction in the years 1945–1972 covered one-seventh of the area of post-war Poland. The author focused on analysing cases of repression of the Catholic clergy working in the Gorzów Church in the name of respecting the rules of the decree from 1949.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68054892","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Holy Scriptures speak of God’s grace, which directs the saving work of the Creator for man. The Old Testament shows God’s grace combined with the experience of God’s benevolence for Israel, who never ceases to keep his word. God’s grace is made complete in Christ, who, through the paschal mystery, brought salvation to sinful man. In this way, there is a true rebirth that transforms the believer into a child of God and a temple of the Holy Spirit. It introduces him deeply into the life of Christ and makes him a sharer in the nature and life of God. The multiform grace of salvation takes the form of a gift that implies the ability of man to freely accept it. God gives grace, but it is effective when a person accepts it. In turn, accepting grace makes man more free and able to accept God’s plan for him in a more complete and deeper way. Leaving God’s grace to God does not mean politely surrendering to fate but allowing God to complete the work he has begun by calling us into existence and making us sharers in his Trinitarian life.
{"title":"Divine and human acting: the multiform manifestation of God's grace","authors":"Gabriel Witaszek","doi":"10.18276/cto.2021.37-17","DOIUrl":"https://doi.org/10.18276/cto.2021.37-17","url":null,"abstract":"The Holy Scriptures speak of God’s grace, which directs the saving work of the Creator for man. The Old Testament shows God’s grace combined with the experience of God’s benevolence for Israel, who never ceases to keep his word. God’s grace is made complete in Christ, who, through the paschal mystery, brought salvation to sinful man. In this way, there is a true rebirth that transforms the believer into a child of God and a temple of the Holy Spirit. It introduces him deeply into the life of Christ and makes him a sharer in the nature and life of God. The multiform grace of salvation takes the form of a gift that implies the ability of man to freely accept it. God gives grace, but it is effective when a person accepts it. In turn, accepting grace makes man more free and able to accept God’s plan for him in a more complete and deeper way. Leaving God’s grace to God does not mean politely surrendering to fate but allowing God to complete the work he has begun by calling us into existence and making us sharers in his Trinitarian life.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68054951","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
irresistible need to share a spiritual experience and, if it is authentic, leads to a deepening of the relationship with God and between persons, despite the difficulties.
分享灵修经验的不可抗拒的需要，如果它是真实的，会导致加深与天主和人与人之间的关系，尽管有困难。
{"title":"\"Despite the closed doors\" (Jn 20:26): reflection on the spirituality of communion in conditions of social isolation, using the example of the Focolare Movement","authors":"Katarzyna Wasiutyńska","doi":"10.18276/cto.2021.37-15","DOIUrl":"https://doi.org/10.18276/cto.2021.37-15","url":null,"abstract":"irresistible need to share a spiritual experience and, if it is authentic, leads to a deepening of the relationship with God and between persons, despite the difficulties.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68055143","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Summary The aim of this article is to analyse the religious, social, and political situation of Christians in Muslim countries in the MENA region (North Africa and the Middle East). The first part of this article presents considerations and definitions. In addition to the historical outline, infor-mation relating to the contemporary situation during the COVID-19 pandemic is presented. The focus of the research was to answer the question of how the situation of Christians has changed. Did the restrictions introduced affect the celebration of religious practices? Were Christians discriminated against in accessing health care and social assistance? Attention was also paid to the statistical data published both by the Christian non-profit organisation “Open Doors” and by the American non-profit organisation “Freedom House.” This article uses the historical method, also known as the genetic method. Its main purpose is a chrono-logical description of the evolution of the status of religious minorities in Muslim countries. A comparative method devised by Arendt Lijphart was also used. Romanian religious scholar Mircea Eliade was also a proponent of combining the comparative and historical methods. Eliade believed that religious studies should use two mutually complementary methods: the phenomenological description of religious structures and the historical-comparative method – a holistic approach to religion. In the context of research, the general concept of man, according to which he is a religious being (“homo religiosus”), is relevant. Reference was made to relevant Spanish-language. The last part of the article compares the persecution of Christians with the phenomenon of Islamophobia to show the similarities or differences between the two negative phenomena.
{"title":"Religious freedom in the context of Christian religious minorities in the MENA region","authors":"Justyna Salamon","doi":"10.18276/cto.2021.37-11","DOIUrl":"https://doi.org/10.18276/cto.2021.37-11","url":null,"abstract":"Summary The aim of this article is to analyse the religious, social, and political situation of Christians in Muslim countries in the MENA region (North Africa and the Middle East). The first part of this article presents considerations and definitions. In addition to the historical outline, infor-mation relating to the contemporary situation during the COVID-19 pandemic is presented. The focus of the research was to answer the question of how the situation of Christians has changed. Did the restrictions introduced affect the celebration of religious practices? Were Christians discriminated against in accessing health care and social assistance? Attention was also paid to the statistical data published both by the Christian non-profit organisation “Open Doors” and by the American non-profit organisation “Freedom House.” This article uses the historical method, also known as the genetic method. Its main purpose is a chrono-logical description of the evolution of the status of religious minorities in Muslim countries. A comparative method devised by Arendt Lijphart was also used. Romanian religious scholar Mircea Eliade was also a proponent of combining the comparative and historical methods. Eliade believed that religious studies should use two mutually complementary methods: the phenomenological description of religious structures and the historical-comparative method – a holistic approach to religion. In the context of research, the general concept of man, according to which he is a religious being (“homo religiosus”), is relevant. Reference was made to relevant Spanish-language. The last part of the article compares the persecution of Christians with the phenomenon of Islamophobia to show the similarities or differences between the two negative phenomena.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"35 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68053884","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
of emphasis towards the temporal perspective, while in the analysed messages, institutional language, defined by the author as the “language of distance,” prevails.
强调时间视角，而在分析的信息中，被作者定义为“距离语言”的制度语言占主导地位。
{"title":"Reaction to the threat of COVID-19: an analysis of the content published in the initial phase of the epidemic on the official website of the Polish Bishops' Conference","authors":"Rafał J. Pastwa","doi":"10.18276/cto.2021.37-10","DOIUrl":"https://doi.org/10.18276/cto.2021.37-10","url":null,"abstract":"of emphasis towards the temporal perspective, while in the analysed messages, institutional language, defined by the author as the “language of distance,” prevails.","PeriodicalId":33689,"journal":{"name":"Colloquia Theologica Ottoniana","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"68053709","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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