Folia Theologica et Canonica 1. 23/15 (2012)
SACRA THEOLOGIA - Mihály Kránitz, Theology of inculturation among churches at the beginning of the 21"' century and the role of the Catholic Theological Institutions
THEOLOGY OF INCULTURATION AMONG CHURCHES... 15 ing with the problem of the higher education, determines that a further aspect of the mission of the Catholic University is, finally, a commitment to dialogue between faith and culture, and the development of a culture rooted in faith. The relation among professors themselves is very important, how they could find ways to facilitate dialogue between theologians, philosophers and scientists, for a profound renewal of attitudes and to create new and fruitful relations between Christian Faith, theology, philosophy and the sciences in their concrete search for truth. The Catholics in Europe have delivered a document entitled The Evolution of the European Union and the Responsability of Catholics Commission of Bishop ’s Conference of the European Community in 2005 (COMECE, Brussels). The declaration, generally speaking, accentuates the significance of the dialogue among religions, in particular between Jews, Muslims and members of other religious communities.21 In 1990, twenty years ago the Congregation of the Catholic Education have published, speaking about the evangelization defines, that evangelization means “ringing the Good News into all the strata of humanity, and through its influence transforming humanity from within. Therefore, by its very nature, each Catholic University makes an important contribution to the Church’s work of evangelization.22 Besides cultural dialogue, a Catholic Institute can offer a contribution to ecumenical dialogue and interreligious, discerning the spiritual values that are present in the different religions.23 For the Catholic Theological Institutions is very important the dialogue with the society: in its service to society, a Catholic University will relate especially to the academic, cultural and scientific world of the region in which it is located.24 Already Blessed John Paul II has developed a prepared idea how the Catholic Church could make contact with other religious faith.25 Pope John Paul II remarks in this letter, that we could not remain silent about the religious indifference which causes many people today to live as if God did not exist, or to be content with a vague religiosity, incapable of coming to grips with the question of truth and the requirement of consistency?26 Here we can find or professional task, because the recommendation of the faith is or essential work. 21 Part 3* c. 44. 22 Iohannes Paulus II, Const. Ap. Ex corde Ecclesiae ( 15 aug. 1990): AAS 82 (1990) 1475-1509, nn. 48^19, see on this website: http://www.vatican.va/holy_father/john_paul_ii/apost_constitu- tions/documents/hf ip-ii_apc_15081990_ex-corde-ecclesiae_en.html. (consulted on 24,h January 2013). 23 Ex corde Ecclesiae, n. 47, see as above. 24 Ex corde Ecclesiae, n. 37, see as above. 25 Iohannes Paulus II, Litt. Ap., Tertio millennio adveniente, nn. 52-53, see http://www.vatican. va/holy_father/john_paul_ii/apost _letters/documents/hfJp-ii_apl_ 10111994_tertio-millennio- adveniente_en.html. (consulted on 24lh January 2013). 26 Tertio millennio adveniente, n. 36, see as above.
