Roczniki Teologii Dogmatycznej

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/9382

Roczniki Teologii Dogmatycznej były kontynuacją „Roczników Teologicznych” zeszyt 2: Teologia dogmatyczna, wydawanych od 1949 r. przez Towarzystwo Naukowe KUL (pierwotny tytuł „Roczniki Teologiczno-Kanoniczne” – do roku 1990). Ukazywały się w latach 2009-2013. Obecnie ponownie stanowią zeszyt 2 „Roczników Teologicznych”.

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    Elementy hermeneutyki chrystologicznej w encyklice „Redemptor hominis”
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2009)
    The encyclical “Redemptor hominis” that was published 30 years ago is still a living source from which one may draw power that inspires him to reflect on the mystery of Jesus Christ as well as on the whole reality. It contains elements of Christological hermeneutics allowing to better understand and interpret the reality of God, the world and man in the light of the person of Christ. Via the mystery of Incarnation He is the hermeneutic structure of every being. It is in Him that the depth and universality of the code that interprets every individual, concrete aspect of reality (Universale Concretum), since the whole reason, natural regularity and moral norm, meaning and value that appear in the world, are integrated and brought to perfection in this one particular Logos that became a man.
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    Jak wypowiedzieć Niewypowiedzianego? W poszukiwaniu adekwatnego języka w teologii
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2009)
    In contemporary humanist reflection nearly every problem is posed and interpreted on the basis of the language that is the point of departure. This co-dependence is present also in the field of theology, and perhaps it is even more significant there. The problem of the language shows the tension, or maybe even contradiction, between the conviction about inadequacy of every human language in the face of the mystery of God, and the belief that actually this language refers to God Himself. The truth about an analogous and symbolical character of the theological language is a solution to this problem. Finally the work and the person of Jesus Christ (analogia Christi) is the basis for adequacy of the language in theology.
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    Między znakiem krzyża a symbolem serca. Hermeneutyka miłości Boskiej i ludzkiej Chrystusa
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2013)
    The mystery of Jesus’ Heart cannot be separated from the mystery of His cross. They both illustrate, but also realize God’s incomprehensible love for man – its realism and fact. They both also depict the divine-human dimension of salvation effected in the person of Christ. In this way the paradox of this love reaches its peak. Although they both express the same love, they are in a way beside each other, and they need each other so that the love could be expressed, be voiced. What happened on the cross is in a way complemented and consolidated in the image of the Heart. The core of this hermeneutics is: the act of Jesus’ Heart becomes clear in the cross, and the cross in the love of the Heart. At the same time in Jesus’ Heart – Jesus as the God and a man – the act of God’s love is joined in one thing, where human love is a reply to the priority of loving on the side of God; it is in it that it is fulfilled and verified. God’s love – the one that was crucified and wounded with the spear – only explains the significance of human love.
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    Teologiczne rozumienie zbawienia i jego znaczenie w życiu Kościoła
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2011)
    All attempts at describing the mystery of salvation are only partial. The idea of salvation, although it is considered a little archaic today, deserves being examined closely again as one of the concepts that belong to absolutely key ones. It appears as a “structure of our construction and of our future”, so it refers to the essence of man and is sort of “prophecy of his existence”. Theology of salvation appears to every man as a promise – or a suggestion – that a man is not alone and that he builds himself, exceeding himself and accepting the fact that God is different. Salvation is always visible where a certain “possibility”, a potentiality emerges in front of a human person; that is, where a being is not completed and has a perspective of being positively different. Salvation is where there is a meaning. Who utters the word “salvation”, says that nothing in his life of in the history of the world is subject to fatalism, nothing is inexcusable, impossible to mend, incurable. This truth testifies that although God has not liberated us from evil yet, He has liberated us from the tyranny of evil. Christ's salvation shows – and here it is exceptional again – what reality should be like for us and by us, and what it will be like through God's faithfulness to His promises and through faithfulness of our response.
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    Trynitarny charakter wiary chrześcijańskiej
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2012)
    The mystery of the Trinitarian God is not a theological puzzle, or an intriguing but distant bit of information about God that has no real bearing on our daily life. The faith in the Trinity creates the general spiritual environment in which Christians can live. To keep Trinity in the heart of the Christian faith, it must be treated seriously. It must be defined as the belief in a real Trinitarian God, who wanted to present Himself to humanity in this way. This postulate that is often called „a Trinitarian turn” imposes two main tasks on its followers: Firstly, to consolidate the whole variety of theological expositions in the light of the Trinitarian truth. Secondly, to find common grounds for the Trinitarian truth and the Christian and, generally, human experience. Realizing both tasks enlivens the perception of the Holy Trinity as a foundation for the perception and interpretation of the Christian doctrine, the totality of human life and of the universe.
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    W poszukiwaniu istoty miłości u Franciszka Sawickiego
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2010)
    In his attempt to explain the essence of love Franciszek Sawicki combines two principally contradictory conceptions: the traditional one according to which the sentiment of love is regarded as an element of the carnal part of the human being, and love is pushed into the sphere of the irrational; the phenomenological one that defines love as a complete, free, meaningful, and intentional act of response to a value. Now seeking a compromise, he tried to prove that we cannot describe the rich and complex reality of sentiments together with their attendant experiences by means of rigid linguistic and conceptual structures. Man’s emotional life and the phenomenon of love, as the foundation of his existence, are much richer than any mental system that fails to grasp this complexity or to justify it by means of reason. Undoubtedly, Sawicki should be most merited in this area for his attempt to bring back the proper place for the human emotional sphere.