Catholic Theology

The term "indirect employer" when used in labour law literature usually refers to the usage of work performed by persons formally employed by a third party. In such a situation, employee seems to have the direct (formal) employer and the indirect one who appropriates the results of the work done without entering into an employment relationship. Pope John Paul II in the encyclical Laborem Exercens uses the notion of the indirect employer in a somewhat different meaning. The Pope refers rather to the sphere of politics and the ability to shape the statutory labour law or the actual working (living) standards for the entire society. The article explains the concept of the indirect employer as it was used in the encyclical and indicates the ideas that are behind it. The article also attempts to show the usefulness of the John Paul II's concept of the indirect employer in considering issues related to the transnational corporations and labour law.

As, I delve into what life is, or what maintained life to be good, I have found that the Laws are on top of everything, they are there in order to give a guidance to man... The church on the other hand does not hesitate to have and teaches its students the Laws that are being made and discussed to rule or govern the same Church of God, therefore they have established the Laws and those laws are being jotted down so that whoever reads and trying to understand them may live harmoniously with God and being able to help others into our societies to love and serve God Almighty by binding ourselves to such Legis found into our Church document Code of Canon Law.

CITATION INFO:
‘The Continuing Quest for ‘Eucharistic Origins’ and the Implications of this Research for Theologies of the Eucharist,’ in Ethna Regan and Alan J. Kearns eds, Critical Questions in Contemporary Theology: Essays in Honour of Dermot A. Lane (Peter Lang, Oxford, Berlin, Bruxelles, Chennai, Lausanne, New York 2024), pp. 57-66.

En aquest article, el professor Boadas estudia la qüestió de Déu des d'una perspectiva sociolhgica i hi sintetitza alguns trets comuns del pensament alemany. Finalment, analitza alguns thpics respecte a la qüestió del mal i critica determinades formes d'argumentar.

Is the Catholic Church to blame for the Holocaust? Dr. Jack Frank Sigman, Ph.D. 4/6/2025 Many Holocaust and genocide scholars have attempted to come up with a unified answer as to how the Holocaust could have occurred. Why was it so easy to dehumanize Jews, to take away their humanity, so as to permit their slaughter in both personal (Holocaust by bullets) and industrial (death camps) methods? So far, there is no unification theory as to why so many willingly participated in the persecution of the Jews, spearheaded by Nazi Germany. Attempting to blame the Catholic Church as the sole inspiration counters any theory, and common sense, that there were many factors involved. However, that does not absolve the Church for its contribution to what is likely the ultimate exercise of evil in the 20 th century. Daniel Goldhagen's much criticized tome, Hitler's Willing Executioners, seemed to be the answer, but only because so many wanted it to be the answer: that there was something mentally and culturally wrong with most Germans. Saul Friedländer's theory of redemptive antisemitism, in Nazi Germany and the Jews, also comes to mind. However, James Waller, in Becoming Evil, without naming Goldhagen's or Friedländer's theories, refutes these theories in that studies of perpetrators showed no significant difference from anyone else in regards to intelligence, morality, social standing, or anything else meaningful.1 Martin Rhonheimer, aside from the unscholarly denigration of the work by Daniel Goldhagen and John Cornwell as being "devoid of historical foundation,"2 gives an in

During Pope John Paul II's second visit to Poland in 1983, he addressed sensitive topics such as national sovereignty, human rights, and freedom, indirectly criticizing the communist regime and Soviet influence in Poland. The Pope's messages, though balanced in tone, were perceived as highly political, causing irritation in Moscow and surprise among Polish authorities. The Pontiff emphasized the importance of dialogue between the government and society, support for workers, and strengthening Poland's relations with the West. Additionally, the Pope encouraged the Polish Church to continue its mission, supporting both local communities and the persecuted. This study examines how John Paul II leveraged the full weight of his office, his personal history, and the admiration and hope of the Polish people to ensure that his second Polish pilgrimage was not only a meeting between the Holy Father and Polish Catholic believers but also an affirmation of truths that could not be hidden regarding Poland's internal situation. The content analysis of the papal speeches revealed a multitude of themes, with social and political issues drawing the most attention not only from Polish authorities but also from various diplomats accredited in Warsaw. This study has been constructed from the content of these speeches and the analyses of these diplomats.

Dalam artikel ini, saya mau menjawab pertanyaan seputar kesalahan kremasi jenazah yang tidak dilandasi oleh ajaran Kristiani. Pertanyaan tersebut, yakni: Pastor Postinus, saya STY, kembali bertanya seputar kremasi jenazah. Pastor, apa saja alasan dan tindakan yang salah seputar kremasi jenazah yang selama ini kadang dilakukan oleh umat beriman Katolik?

Dalam artikel ini, saya mau menjawab dan memberikan solusi terhadap pertanyaan dari seorang umat. Pertanyaan tersebut, yakni: Pastor Postinus, saya STY, seorang Katolik. Saya pernah mendengar bahwa kendati Gereja mengizinkan kremasi jenazah, akan tetapi Gereja lebih menganjurkan kebiasaan penguburan jenazah dipertahankan oleh umat Katolik. Pastor, apa kira-kira alasannya? Kalau boleh tahu, sejak kapan Gereja tidak melarang lagi praktik kremasi jenazah? Dan mengapa tidak melarang kremasi jenazah itu lagi?

The Bible is God's divine revelation, progressively unfolding His plan for humanity. However,
not every part of Scripture applies in the same way to all people in every era. Dispensational
Application helps believers interpret the Bible accurately by recognizing distinct periods
(dispensations) in which God interacts with humanity in specific ways. This approach
ensures that Scripture is applied within its proper context, preventing confusion between
Old Testament laws, Church Age grace, and future prophetic events.

The book of nature is among the most enduring theological metaphors. It has also been used extensively by recent Popes, from John Paul II to Francis. However, it has not been widely recognized that Pope Benedict XVI developed a wide-ranging and harmonious theology of the book of nature in series of documents and discourses. In this article, I provide an analysis of the various ways in which Pope Benedict spoke about the book of nature, highlighting the various themes covered, including science and religion, the natural law, the liturgy, and the theology of religions. I also discuss the theological underpinnings of Pope Benedict's employment of the metaphor. I argue that, instead of seeing creation merely as the first stage of revelation, he thinks of the books of nature and Scripture developing in dialogue and finding their fullness in Christ.

This article addresses the question proposed in the title by describing the place of the philosophy of woman within the whole of Stein’s philosophy and discussing the place of gender within Stein’s philosophical anthropology. Some typical differences of the sexes as perceived by Stein are outlined and discussed in order to reflect on what answer to give to the question raised

The worldview of secular narrative therapy is derived from a postmodern and social constructionist positionality. This study involved an investigation into the culturally insufficient application of secular narrative therapy with Christians, who retain a worldview contrasting the foundations of secular narrative therapy. Researchers have highlighted the value of utilizing indigenous emic models of care for Christians. Using a narrative synthesis method and a theoretical framework of phronesis, the worldview accounts of secular narrative therapy and Christianity were compared and contrasted along with their respective change processes and techniques using existing data. Next, an analysis of the potential integration of the change processes and techniques of Christian theism and secular narrative therapy, beginning with Christianity, was conducted. The findings revealed key areas of discordance and concordance between the worldviews, change processes, and techniques. Importantly, the synthesis resulted in the cultivation of a preliminary emic Christian narrative therapy model. This study advanced culturally sensitive research for the Christian population and produced an introductory model of Christian narrative therapy that can be evaluated in future research.

EL 1 DE DICIEMBRE DE 1988, EN su DISCURSO de toma de posesión, el presidente Carlos Salinas de Gortari anunció la "modernización" de las relaciones entre el Estado y las iglesias. Pese a que se refirió a las instituciones religiosas en plural, era evidente que el principal destinatario de su propuesta era la Iglesia católica. En el último medio siglo la sociedad mexicana ha experimentado un proceso de pluralización religiosa que se ha intensificado en los pasados veinte años; sin embargo, el catolicismo sigue siendo mayoritario. El anuncio presidencial, cuya seriedad se apoyó en la asistencia de autoridades eclesiásticas, el nuncio apostólico Girolamo Prigione y el entonces arzobispo de México Ernesto Corripio Ahumada entre otros a la ceremonia de cambio de poderes, provocó revuelo político. Probablemente ésa era la intención del presidente Salinas que en los primeros meses de su mandato recurrió a una serie de golpes de opinión pública -por eiemplo encarce¬ lando al líder petrolero Toaquín Hernández Galiciana Quina, y a un exitoso financista, Eduardo Legorreta, que había incurrido en prácti¬ cas dudosas-con el propósito de afianzar su imaeen como iefe del Ejecutivo, en un contexto todavía dominado .por las denuncias de ilegiti¬ midad Gjtie oscurecieron el proceso electoral Gjue lo había llevado a la presidenaa de la república. Es posible, no obstante, que el presidente Salinas -y con él las autoridades eclesiásticas-no haya previsto que en el balance final de su sexenio, la partida relaciones Estado-Iglesia arrojaría un resultado contradictorio y plagado de interrogantes, en lugar del impacto positivo y relativamente limitado que esperaba de su propuesta. Es indudable que en 1988 la legislación constitucional que negaba personalidad ju-

Această lucrare, pe lângă studiul filologico-lingvistic realizat asupra Arhieraticonului lui Grigore Maior, se distinge şi prin studiul comparativ realizat cu încă 3 Arhieraticoane atât în ce priveşte rugăciunile care se rostesc la Sfinţirea Sfântului şi Marelui Mir, cât şi prin studiul comparativ privind componentele ce intră în compoziţia Sfântului şi Marelui Mir. Astfel, am reuşit, pe baza indiciilor oferite de Arhieraticonul lui Grigore Maior, să stabilesc speciile acestor componente să corectez şi să confer o ţinută ştiinţifică listei ce cuprinde materiile Sfântului şi Marelui Mir din  lucrarea Arhieraticon, adică rânduiala slujbelor săvârşite cu arhiereu, tipărit cu aprobarea Sfântului Sinod şi cu binecuvântarea Prea Fericitului Părinte Teoctist, Patriarhul Bisericii Ortodoxe Române, 1993, Editura Institutului Biblic şi de misiune al Bisericii Ortodoxe Române, Bucureşti, lucrare ce a fost folosită până în anul 2012 de către episcopii ortodocşi și care este folosită și în prezent de către episcopii greco-catolici din România.

An der Frauenfrage entscheidet sich die Zukunft der Kirche", urteilte der Religionssoziologe Martin Ebertz. 1 Eine gewagte Behauptung. Sie ist weitreichend, aber nicht belegbar. Allerdings beruht sie auf der zutreffenden Beobachtung, dass die Nicht-Zulassung von Frauen zu den kirchlichen Weiheämtern, insbesondere zum Priestertum, für viele Gläubige, wenigstens in der westlichen Welt, nicht nachvollziehbar ist und folglich als Diskriminierung von Frauen durch die Kirche erlebt wird.

One of the main postulates of the reformation movement, apart from the theological questions, was a proposal of the internal reform of the church institution. The Father of the Reformation, as Rev. Martin Luther is called in the source literature, raised the questions concerning the mission of the Church, its role in the magisterium, and, perhaps above all, its hierarchical structure and the role of the clergy in the process of eternal salvation. As a result of his reflections, observations, and personal experience, Luther successively undermined different dogmatic, theological questions, as well as those regarding the organization of the Roman Catholic Church. Slogans of renewal and reforms of the church structure spread very rapidly through the territory of German Reich, gaining numerous supporters among the European states. One of those for whom the Reformation ideas became the main field of activity was John Calvin of France. A well-rounded, well educated, and well-read lawyer, familiar with the main works of the German monk, Calvin’s principal theses postulated changes in the functioning of the Church. Additionally, Calvin proposed to distinguish between two dimensions of the Church, i.e. the earthly (visible) and the heavenly (invisible) one, with Jesus Christ as the highest priest, bonding the Church together and guaranteeing its unity, permanence, and indivisibility. Calvin’s opus magnum, Institucio Religionis Christianae, represents to the fullest his vision of the Christian Church as he thought it should be. An analysis of specific issues regarding the function of the clergymen, the role of the pope, the celebration of the sacraments, penance and conversion, as well as eternal salvation, gives an insight into the basic compendium of ecclesiological knowledge compiled by Calvin. His teachings about the Church, although in some points different from those of Rev. Martin Luther, nonetheless oscillate within the principal slogans of Reformation: Sola Fides – the man is saved solely by faith, Sola Gratia – God’s grace is necessary for salvation, Sola Scriptura – the only source of faith is the Holy Bible. Calvin’s own idea was that of Solus Christus – salvation can be reached solely through Christ as the centre of the Church. Calvin’s Christ-centric attitude reveals itself to the fullest in his preaching and the ideological foundations he established for the reformed denomination.

Book 1 (Alpha) 1.1 Theoretical Wisdom as a Science Concerned with Primary Causes and Starting-Points • 1.2 Theoretical Wisdom as the Science of God • 1.3 Earlier Philosophers Recognized the Material Cause • 1.4 The Discovery of the Efficient Cause • 1.5 Pythagoreans and Eleatics: Intimations of the Formal Cause • 1.6 Material and Formal Causes in Plato • 1.7 Prior Thinkers and the Four Causes • 1.8 Criticism of Pre-Platonic Philosophers • 1.9 Criticism of the Theory of Forms • 1.10 Earlier Philosophy Reveals No Causes beyond the Four Contents xv the athenIan constItutIon C. D. C. Reeve 909 (A) Fragments of the Lost Beginning (f1-f6) • (B) Cylon (1) • (C) Between Cylon and Solon (2-4) • (D) Solon (5-12) • (E) Between Solon and Pisistratus (13) • (F) The Tyranny (14-19) • (G) From Cleisthenes' Reforms to Xerxes' Invasion (20-22) • (H) The Mid-Fifth century (23-28) • (I) The Four Hundred and the Five Thousand (29-34) • (J) The Thirty and the Ten (34-41) • (K) The Conclusion to the First Part • (L) Registration and Training of Citizens (42) • (M) Officials and the Council (43-49) • (N) Annual Officials (50-54) • (O) The Archons (55-59) • (P) The Commissioners of Games (60) • (Q) Military Officials (61) • (R) Concluding Note on Officials (62) • (S) Courts (63-69) fragments Justin Vlasits 957

In the chronicle and growth of the Christian faith in Nigeria, childlessness and in-vitro fertilization have recently posed a serious challenge to the faith. It is a truism that the dream of most couples is to come together and procreate in line with God's divine order shortly after marriage. Childlessness, the condition of being without an offspring often ignite stigmatization, discrimination and huge suffering for couples (Christian couples), particularly those subsumed within the purview of Nigeria. Thus, in a bid to find a lasting panacea to this problem, many Christians have alternatively sought the modern reproductive technologies, some of which is In-Vitro Fertilization (IVF) while others are against this because making a baby in a laboratory dish, outside the purview of a conjugal union as ordained by God is not in line with Christian ethical teachings and theology. The paper reveals that in-vitro fertilization as a modern reproductive technology is against Christian ethics and as such a challenge to the faith. In the light this research, the history of in-vitro fertilization; procedures in in-vitro fertilization; the church position on in-vitro fertilization arguments for and against in-vitro fertilization and in-vitro fertilization and childlessness: a Christian ethical response. Consequently, this paper utilised a descriptive, qualitative methodological approach to probe into In-Vitro Fertilization and childlessness as a challenge to Christian faith. Also, books, internet sources, journals, etc were used and recommends amongst others that adoption should be an option or a panacea to childlessness; after all we are all adopted children of God.

In this contribution I will propose a comparison between Tolkien and Aquinas on the problem of human death. This comparison is extremely important because:
- Death and immortality are fundamental themes in Tolkien’s works
- The similarities and differences between Tolkien and Aquinas with regards to this problem better elucidates the complex relationship between Tolkien, his works, and Catholic religion.
(article published as: 75- “Tolkien and Aquinas on Death”, in Proceedings of the Conference organized by the Tolkien Society (Birmingham 2019), Luna Press, Edinburgh, 2025 pp. 331-337)

importance of the spiritual provisions which Christians need in order to follow Christ such as prayer, reading Scripture, frequenting the sacrament of reconciliation and the Eucharist. In Chapter 4, Pope Benedict XVI's writings on transformation will be applied to Christian spouses as a precious treasure and a path that leads them to their true final end, that is, their sanctification. The chapter will consider the different ways through which transformation can be applied to their growth in holiness. It will also study the effects of transformation on the different aspects of their relationship. This work is a humble attempt to rediscover the beauty and joy of marriage as a path to holiness through the rich writings of Pope Benedict XVI and his faith in the person of Christ who alone can transform every couple and lead them to holiness. While I am aware of the great challenges that couples face today and the complexity of marriage, I believe that faith gives us access to a true love, the love of Jesus Christ who stoops down and touches us in our difficulties, our daily problems, our times of crisis and darkness and who transforms our pain into a means for our sanctification. Christ helps us see reality from a different angle. When we take on his own view of reality and choose him as our reference point, we open ourselves to the power of his transforming grace. In surveying the writings of Pope Benedict XVI, his work before and during his pontificate was considered. However, the subject of this thesis will be limited to writings of his Petrine ministry. Some reference to his previous writings will be made with the aim of highlighting the continuity of his theological thought. Finally, in order to gain a proper understanding of the theme of transformation in the writings of Benedict, it is essential to include in this introduction an overview of his life and thought. An overview of the life and thought of Pope Benedict XVI Joseph Ratzinger was born on 16 April 1927 in the Bavarian town of Marktl am Inn, Germany. It was the eve of Easter, Holy Saturday. He was immediately baptised in the font which was blessed during the Easter liturgy for that day. He later wrote: "To be the first person baptised with the new water was seen as a significant act of Providence. I have always been filled with thanksgiving for having had my life immersed in this way in the Easter Mystery." 9 9

importance of the spiritual provisions which Christians need in order to follow Christ such as prayer, reading Scripture, frequenting the sacrament of reconciliation and the Eucharist. In Chapter 4, Pope Benedict XVI's writings on transformation will be applied to Christian spouses as a precious treasure and a path that leads them to their true final end, that is, their sanctification. The chapter will consider the different ways through which transformation can be applied to their growth in holiness. It will also study the effects of transformation on the different aspects of their relationship. This work is a humble attempt to rediscover the beauty and joy of marriage as a path to holiness through the rich writings of Pope Benedict XVI and his faith in the person of Christ who alone can transform every couple and lead them to holiness. While I am aware of the great challenges that couples face today and the complexity of marriage, I believe that faith gives us access to a true love, the love of Jesus Christ who stoops down and touches us in our difficulties, our daily problems, our times of crisis and darkness and who transforms our pain into a means for our sanctification. Christ helps us see reality from a different angle. When we take on his own view of reality and choose him as our reference point, we open ourselves to the power of his transforming grace. In surveying the writings of Pope Benedict XVI, his work before and during his pontificate was considered. However, the subject of this thesis will be limited to writings of his Petrine ministry. Some reference to his previous writings will be made with the aim of highlighting the continuity of his theological thought. Finally, in order to gain a proper understanding of the theme of transformation in the writings of Benedict, it is essential to include in this introduction an overview of his life and thought. An overview of the life and thought of Pope Benedict XVI Joseph Ratzinger was born on 16 April 1927 in the Bavarian town of Marktl am Inn, Germany. It was the eve of Easter, Holy Saturday. He was immediately baptised in the font which was blessed during the Easter liturgy for that day. He later wrote: "To be the first person baptised with the new water was seen as a significant act of Providence. I have always been filled with thanksgiving for having had my life immersed in this way in the Easter Mystery." 9 9

Submitted by Stephen Goundrey-Smith to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Theology, January 2021 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that any material that has previously been submitted and approved for the award of a degree by this or any other University has been acknowledged.

Th e article "Lutheran hermeneutics today. Reading the hermeneutic heritage of the Reformation in the refl ection of the Lutheran World Federation" presents those elements of the Reformation's hermeneutics shaped by Martin Luther which are raised in contemporary debate within Lutheranism

Since the Middle Ages, celibacy has been a requirement for those becoming priests in the Roman Catholic Church. In the ongoing discussions about reforms, a wide range of church members have asked for the abolishment of the celibacy requirement in order to meet the changed social and moral standards of believers and to increase the quality and quantity of priests. However, this paper shows that from a strategic point of view, there are good reasons for the Catholic Church to keep, or even to increase, the role of celibacy for its priests. Using celibacy as a resource selection device, it allows the church to credibly signal its religious orientation to believers. Based on a game theoretic model, this paper analyzes the optimal use of celibacy in the market for religious services. Additionally, we discuss the relevant impacts of higher income levels, higher opportunity costs, increased aging and changed moral standards relating to homosexuality.

In this paper, we shall demonstrate the phenomenon of witchcraft in the use of apparatuses of magic, symbols, sign, myth, ritual, spirit, and rite; debate and contextualize these elements religiously and theologically in order to transform and make them relevant to the sensibilities of nominal Christians and African Traditionalist in view of deepening their faith in the process of evangelization. The goal is to present the transcended Christian religions’ elements and propose them as supernatural tools which can help the Africans who are steeped in witch-craft to experience freedom and liberation from chaotic sphere and challenge them towards making a paradigm shift into the Christian world view with the power of the Holy Spirit. The emphasis is on the formation that must move from the mind to the heart and on to the character.

Why was astrology criticised in the middle Ages? Contribution to further research (on the basis of selected treaties of professors of the University of Krakow in the 15th century

People have always been interested in distant, mysterious celestial bodies. Astrologers who explored the mysteries of the study of the stars and planets wanted to read them as predic-tions of future events. Astrological practices were often seen as bordering of magic, which to  a  large extent influenced the negative perception of this area of study and its supporters, even though astrologers were employed at the kings’ and bishops’ courts, and even at the papal court. The relationship of astrology with occult sciences, which were regarded as sinful and heretical, led to the situation when its proponents were subject to accusations. Particular attention was paid to the fact that the belief in the influence of heavenly bodies on the events taking place in the sublunary world undermines the foundation of the Christian religion, i.e. the dogma of the free will of man. This and other charges constituted a kind of a “catalogue of allegations” that were made against astrology and astrologers throughout the Middle Ages.

Dlaczego w średniowieczu krytykowano astrologię? Przyczynek do dalszych badań (w oparciu o wybrane traktaty profesorów Uniwersytetu Krakowskiego z XV wieku)

Zainteresowanie ciałami niebieskimi nieustannie towarzyszyło człowiekowi. Astrologowie, zgłębiający tajniki nauki o gwiazdach i planetach, pragnęli wyczytać z nich zapowiedź mających nadejść wydarzeń. Praktyki astrologiczne często postrzegano jako balansujące na granicy magii, co w znacznej mierze wpływało na negatywne postrzeganie tej nauki i jej zwolenników, pomimo tego, iż zarówno na dworach królewskich, czy biskupich, a nawet na dworze papieskim zatrudniano astrologów. Konotacje astrologii z uważanymi za grzeszne i  heretyckie naukami tajemnymi sprawiały, że jej zwolennikom stawiano zarzuty, pośród których szczególną uwagę zwracano na fakt, iż wiara w oddziaływanie ciał niebieskich na wydarzenia rozgrywające się w świecie podksiężycowym godzi w fundament religii chrze-ścijańskiej, tj. dogmat o wolnej woli człowieka. Ten i inne zarzuty ułożyły się w swoisty “katalog zarzutów”, które wysuwano pod adresem astrologii i astrologów przez cały okres wieków średnich.

Teil 1 dieser Abhandlung erläutert den Grundkonflikt in der Auseinandersetzung um die Zulassung von Frauen zum Priestertum. Darauf folgt ein Überblick über die wichtigsten lehramtlichen Äußerungen zur Thematik. Schließlich werden theologisch-hermeneutische Herausforderungen erläutert, unter anderem die Frage, was theologische Argumente im vorliegenden Fall leisten können und was nicht.
Teil 2 entwickelt ein sakramententheologisches Argument für die Bedeutsamkeit des Geschlechts für das Sakrament der Priesterweihe. Daraufhin werden Konvenienzargumente vorgestellt, die das sakramententheologische Argument aus unterschiedlichen Perspektiven erläutern, ergänzen oder stützen.

Part 1 of this essay explains the basic conflict in the debate about the admission of women to the priesthood. This is followed by an overview of the most important magisterial statements on the subject. Finally, theological-hermeneutical challenges are explained, including the question of what theological arguments can and cannot achieve in the present case. Part 2 develops a sacramental theological argument in favor of the significance of sex for the sacrament of priestly ordination. Convenance arguments are then presented which explain, supplement or support the sacrament-theological argument from different perspectives.

Listening has been an essential theme in the Church for the past many years. In today's world, where young people are confronted with unique and often daunting adversities, our efforts to accompany and journey with them is even more crucial. We propose listening as a powerful tool to aid young people in navigating their lives, to accompany them, and to allow them to encounter Christ. This paper delves into the basis of listening - the why, what, and how. Understanding the context of the world today and young people today is crucial to accompanying, journeying with, and listening to young people. To elucidate the why, the what, and the how of listening, this paper draws from the wisdom of the Church through some of her leaders while using empirical data and the sciences to bring about pragmatic viewpoints regarding listening. The paper aims to unite faith and science, a method already familiar within the Church. While the paper uses an intellectual framework, its goal is to help all readers grasp the beauty of listening and its relevance to young people in the world today. The paper intends for all who read it to recognize the relevance of listening so that they may go out into the world and be authentic listeners to young people, thereby bringing the joy of the gospel to them through listening. The findings of this paper are not just for academic discussion, but they are a guide for action, providing practical steps and encouraging readers to listen and accompany young people in their lives authentically.

Romano Guardini, a influential thinker of the 20th century, believed that Christian faith is an existential relationship with Christ rather than a set of ideas. Despite never being involved in foreign missions, his life developed on physical, cultural, and academic borders. Guardini's notion of theological humanism opposes Nietzschean or Sartrean pessimism and nihilism. He believed that the unity of truth is refracted and discovered in different traditions that aim for the same thing. Guardini's interdisciplinarity and openness towards all that is good in the world is a fitting approach for the Church in the 21st century. For Guardini, knowing God and knowing the human being are intertwined, and it is impossible to attain definitive knowledge about oneself without inquiring about the ultimate Being. Theology illuminates the mystery of man, and a real relation with the Absolute must have repercussions on our understanding of the world and our relationships with others.

Sumario: Una consecuencia de la popularización del pensamiento proecológico es la demanda de construcción de una espiritualidad ecológica. En este contexto aparecen varios proyectos, construidos con referencia a diversos conceptos filosóficos y religiosos. La espiritualidad cristiana ecológica postulada por el Papa Francisco parece ser una propuesta valiosa, interesante y atractiva. Importante en su construcción es la preocupación por crear una visión integral de la misma, teniendo en cuenta la especificidad de los planteamientos cristianos. Estos son: 1. el lugar distinguido del ser humano entre las criaturas, del que se deriva la responsabilidad y el cuidado del mundo 2. la naturaleza trinitaria de Dios que fundamenta la dialógica y la relacionalidad entre Dios, el ser humano y el mundo creado 3. el simbolismo de la liturgia eucarística, que muestra la comunión del mundo natural y la realidad sobrenatural 4. el valor ejemplar de la vida de los santos en la experiencia de lo Sagrado en la naturaleza y su contemplación como forma de descubrir a Dios. Palabras claves: ecoteología, espiritualidad ecológica cristiana, relacionalidad en la ecología cristiana, hagiología en la espiritualidad, liturgia y espiritualidad.

Karol Wojtyła as a personalist was interested in an approach to the human person which allows for its entirety and complexity. He drew on the Aristotelian method of induction, which leads to seeing the whole in particulars - epagoge. However, this understanding of induction is in tension with the modern concept, particularly employed by empiricist philosophy. In this article, this Aristotelian stance is presented and contrasted with the position typical for the modern philosophy and then with the method devised within phenomenology. It turns out that Aristotelian proposal has something in common with the attempt by phenomenologists but offers a more realist and comprehensive tool to investigate the wholeness and complexity of the human person. Karol Wojtyła sticks to a phenomenological approach to the human person but he enriches it with the achievements of the ancient philosopher and in this way contributes to realist personalism. All in all, we need both particular and general knowledge on the person, although the latter is demanding and requires a strong reference not only to the description of the human person and its phenomenology but to the metaphysics of the person.

Проблема одиничного, унікального завжди була в центрі уваги філософів та етично орієнтованих мислителів всіх часів і нашого сьогодення. Її дослідження сприяло кращому розумінню природи і будови світу, допомагало відповісти на питання, у чому полягає сенс багатоманітності явищ. У такому дослідницькому полі і займає особливе місце проблематика характеру. Що лежить в основі людських вчинків, чим зумовлена відмінність людської поведінки і в чому полягає моральне значення людської самобутності, якою є природа індивідуального -ось головне коло питань, що служать призмою філософсько-етичних роздумів про характер та зумовлюють напрями його досліджень. В історії філософсько-етичної думки дослідження проблеми характеру має давню традицію. У Сократа це ідея даймонабожественної сили, що коріниться у внутрішній, індивідуальній природі людини, є її справжнім Я, тим, що оберігає від неправильних вчинків. Звідси і необхідність самопізнання, формування інтелектуального характеру для досягнення вищого блага. У Платона характерпевна глибинна структура душевної організації, сутнісне ядро людини, що єднає її з вічністю. У своїх знаменитих діалогах Платон говорить про особливу, трояку природу людської душі (афективна, вольова, розумна), її вищі якості (поміркованість, мужність, мудрість) та соціально-політичні форми їхнього втілення. Аристотель виводить поняття "етика" від "етос", що вже тоді утримував значення звичаю, характеру. Філософсько-етичне розуміння характеру криється в Аристотеля під поняттями "етос", "ентелехія", "арете", "чеснота". Як етичне поняття цесукупність природних якостей, що визначається індивідуальним набором доброчесностей. Доброчесністьвтілена ідея добра, покликана привнести благо як самій людині, так і суспільству, космосу; позитивна якість людини; те, за що нас хвалять при її наявності чи критикують за її відсутність; те, що робить нас щасливими, а суспільство процвітаючим. Звідси і наголос на значенні та вихованні характеру. Для стоїків характер людини визначає її долю. Прихильність чи неприхильність долі засвідчує правильне чи хибне розуміння людиною своєї індивідуальної природи (геній), доброї чи поганої якості характеру. Особливу роль при формуванні характеру стоїки відводили розуму і покірності, що було закарбовано у знаменитому вислові "покірного доля веде, а непокірноготягне".

This is a report for Canadian military and police officials that outlines a solution to political problems by way of a new scientific discovery. The balance of power in the world will be changed by this profound advancement, which will prevent Canada's internal enemies from destroying freedom and stop the World Economic Forum's subversion.

Conversations about values are becoming increasingly complex because we are living a process of pluralization of conceptions about the good. The more positions there are about the good, the more difficult it becomes to reach agreement on key issues of personal and social life. Moreover, when we place a lot of importance on the issues, opposing positions ignite negative emotions and this gives rise to motives to assign malicious intent to others. This dual dimension – intellectual and emotional – of conversations about values creates difficulties for dialogue.
Three practical recommendations for Catholic Church are presented: a) Working together, walking together: truth as a starting point; b) Conversation as an encounter of vulnerabilities: c) Communicating the symphony of values using the method of moral reframing: expanding the communication of the truth about the subject, identity and relationship.

Artykuł ks. Sebastiana Madejskiego „W cierpieniu Chrystusa nasza nadzieja – impulsy z lektury Jürgena Moltmanna w Roku nadziei cz. 2” podejmuje refleksję nad teologią cierpienia i nadziei w ujęciu Jürgena Moltmanna. Autor przedstawia myśl teologa z Tybingi, który w dziele Bóg ukrzyżowany wskazuje na krzyż Chrystusa jako klucz do zrozumienia ludzkiego cierpienia i nadziei. Moltmann odrzuca tradycyjną wizję Boga wszechmocnego i oddzielonego od świata, podkreślając Jego solidarność z cierpiącymi. Ukrzyżowany Chrystus objawia Boga, który nie jest obojętny na ból ludzkości, lecz współcierpi i utożsamia się z odrzuconymi.

Artykuł analizuje także relację między cierpieniem a nadzieją, wskazując, że teologia krzyża nie prowadzi do pesymizmu, lecz do odkrycia głębi miłości Boga i przemiany świata. Moltmann podkreśla, że zmartwychwstanie Chrystusa nie jest jedynie przyszłą obietnicą, ale rzeczywistością kształtującą teraźniejszość, dającą siłę do walki o sprawiedliwość i solidarność. Refleksja nad Ukrzyżowanym wyznacza chrześcijańską tożsamość i zobowiązuje do aktywnego uczestnictwa w budowaniu świata opartego na nadziei.

Zur „Theologie des Leibes“
von Papst Johannes Paul II.:
Über die anthropologische
Konzentration im
fundamentaltheologischen
Denken von Karol Wojtyla
als sein denkerisches
Programm.
Motto• "Unser Zeugnis wird immer um so wirksamer sein, je weniger wir unsere eigene Ehre suchen und uns bewußt sind, daß der Lohn des Gerechten Gott selber ist, das Vereint-Sein mit ihm-hier unten auf dem Weg des Glaubens und am Ende des Lebens im Frieden und im Licht der Begegnung von Angesicht zu Angesicht mit ihm für immer (vgl. 1 Kor 13,12)."