Roczniki Teologiczne, 1993, T. 40, z. 3

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Przeglądaj Roczniki Teologiczne, 1993, T. 40, z. 3 wg Autor "Rosik, Seweryn"

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    Naród i jego aksjologiczna pozycja w ujęciu niektórych pism Prymasa Polski, Kardynała Stefana Wyszyńskiego
    Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    Drawing on to some writings of Cardinal Stefan Wyszyński the author depicts the Cardinal’s view of the axiological importance of the Polish nation. The latter results from the specific „theology of nation” of the Great Primate. The rank of that nation which focuses the ethnic family of individuals hound by history, tradition, culture, customs and ideals, grows out from God’s right to live, which right is of individual and fellowship character. Nation in its integrity personizes and socializes its members in the name of the values of the Gospel and Christ’s law, of charity. This allows to overcome numerous contemporary threats, particularly „spiritual sedation” and alheizalion of attitudes. The pastoral mission of the Church and the protection on the part of the state institutions support national existence. Their action should be mutually harmonized and should be based on the principles of charity and justice. It is the duty of a nation to defend its principal rights: sovereignty, individuality, political and territorial self-dependence, developing its home culture while conforming to international connections. The awareness of errors and weakness should make a nation to undertake a permanent regeneration. This means to turn towards „evangelical morality”, to recognize one’s faults and to take up a „spiritual revolution” in the name of Christian values. The Primate of Poland postulates to put in motion the process of integrating the whole „Human family” (mankind) around the basic values and the process of creating a „more effective mundane solidarity” in order to realize in the life of mankind peace, justice, social, cultural and economical welfare.
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    „Nowy człowiek” w Chrystusie
    Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    The author’s paper reflects the basic problem in Christian life. It is the theologico-moral implications of the mystery concerning creation and salvation which mystery determines the ontological and axiological dimension of Christian existence. Due to the fact of creation and redemption, coming about thanks to Christ, the Son of God, man has reached the state of a particular transformation of his whole personal structure. This transformation is called „deification” Man has become „new man”, receiving the gift that God’s life granted to him. The Initiator and Creator of „new mankind” is Christ, God’s „Word became flesh and dwelt among us” (J 1, 14). Thanks to that, mankind has gained the ultimate fulfilment. Christ as „the image of the invisible God” (Col 1, 15) is at the same time a prototype of the whole mankind. In this role He becomes an objective, universal, and at the same time concrete norm of Christian behaviour. He is „ the way, and the truth, and the life” (J 14, 6) of Christians. He justifies any moral laws and calls on to „being” in Him as participation in the life and action of God. The mystery of man is clarified in the mystery of the Incarnate Word (KDK 22). He creates the Christian as the „new man” as well as creates a certain state of identity with Himself. This comes about in sacraments through baptism and other sacraments. The Christian becomes from that moment on „a new creation” (II Cor 5, 17) and a member of the Supernatural Fellowship of the People of God. Thus the whole reality of Incarnation and Redemption is assimilated. The man, endowed with the gift of freedom and responsability, and aware of his dignity as „the child of God”, reads out in himself the normative echo of his own „becoming Christ”: „It is no longer I who live, but Christ who lives in me” (Ga 2, 20). In keeping with the theologico-moral principle: „Agere sequitur esse” the action is an unveiling of existence. The „new man” (esse) is supposed to act (agere) as it is required of him by Christ who lives in him. It means to direct oneself by the law of grace, the law of love, the law of kairos (charismatic normative). The „new man” in Christ as a fellowship entity, dialogai entity transforms not only himself in an individual manner, but also shapes the models of social life, joining in every sphere of human activity the building of „the civilization of love”.