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Aktywność w Kościele
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1995)
Bóg daje nam przyszłość
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1999)
Bóg powołuje człowieka
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1993)
Bogdan Giemza SDS (red.), Wędrówki przez rok kościelny z Benedyktem XVI, Kraków 2007, ss. 328.
Ferdek, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2007)
„Charta Oecumenica” jako nowy impuls dla ekumenii
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2002)
Chciwość
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1995)
Chrystologia Romana Rogowskiego w kontekście mistyki
Ferdek, Bogdan (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2024)
Typically, mysticism is separated from dogma. Dogma gives theoretical knowledge, while mysticism gives experience of the reality about which the dogma speaks. Roman Rogowski tries to connect these two separate ways of talking about reality. On the basis of the event from above on Mount Tabor Rogowski lays the foundations for mystical Christology. For the three Apostles: Peter, James and John, Mount Tabor was an experience of Christological dogma: “You are the Messiah, the Son of the living God” (Mt 16:16). This experience gave the Apostles an experimental knowledge of Christ. Rogowski’s mystical Christology concretizes the thesis of the Orthodox theologian Vladimir Nikolaievich Lossky: there is no Christology without mysticism, and mysticism is the pinnacle of Christology. From the formal side, Rogowski’s mystical Christology does not take the form of a theological treatise in the strict sense. It is close to narrative theology, which is a collection of stories about topics related to faith. Rogowski not only laid the foundations for mystical Christology based on the historical saving significance of mountains, but also showed the importance of mountains for man as a homo viator. For Rogowski, a man who is the image of God wanders around the mountains that God sustains in existence. The mountains are the frame or screen of God revealing himself, because in the act of creation by the One who is Mystery, they received something of His mystery. This mystery of the mountains suggests to the mind the existence of God, and the fear and fascination caused by the mountains make one feel God. This mountain mysticism, however, is only a foreground of the mysticism that the three Apostles: Peter, James and John, experienced on Mount Tabor.
Chrystologia sztuką życia Dietricha Bonhoeffera
Ferdek, Bogdan; Piekarska, Magdalena (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2012)
Bonhoeffer’s resistance to Nazism flies in the face of the initial successes of the Third Reich. Believing that truth consists of more than the facts, he chose to resist evil rather than negotiate a „non-agression pact” with it. For Bonhoeffer truth is not so much something as it is Someone, i.e. Jesus Christ. Living in the truth thus entails following Jesus. Today the debate over truth has taken a new face. A thoroughgoing relativism, which denies the existence of truth and hence of lies, acknowledges one’s self and one’s desires to be the only measure of things. The fruit of relativism is political correctness, which eliminates certain themes from public discourse in the name of tolerance. The dominant ideology gains control of the media and perhaps the parliament, leading to solutions that infringe on the dignity of human beings. Bonhoffer reminds us that politicians cannot divorce themselves from truth.
Chrystus czy Wodnik?
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2004)
The New Age is almost always connected with alternatives. One of such dominant alternatives in the New Age thought is the question: Christ or Aquarius? Aquarius is the name of a constellation that will influence the humanity during the next 2130 years. This astrological view is the central dogma of the New Age. The mystery of Jesus Christ can be approached in the spirit of the contextual theology by means of the idea of water. He is the bearer of the living water which He promises to the Samaritan. And because Jesus Christ is the bearer of the living water he can be named the true Aquarius. Aquarius is the name of a constellation and Christ is the One by whom everything was created, together with constellations. Aquarius is the expression of the longing for salvation, and Christ – is the very salvation Himself. Aquarius cannot be brought to harmony with Christ because of two problems. First: Aquarius presents himself as an alternative excluding Christ, and – secondly – Christ is the only one Savior. This salvation touches the whole cosmos, together with the constellation of Aquarius and is offered even to those who believe in Aquarius.
Cud rozmnożenia chleba – zapowiedzią Eucharystii
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1994)
Czy cierpiący Bóg może być piękny? Odpowiedź lady Juliany z Norwich
Ferdek, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2012)
Dałeś nam chleb z nieba
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1993)
Deklaracja „Dominus Iesus” jako współczesne wyznanie wiary
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)
In times of special controversies in regard to the truths of faith the Church always used to announce some updated forms of faith. These Credos draw our attention to the articles of faith that are in danger of being neglected. As is plain to see, the Vatican declaration Dominus Iesus has a clear structure of such a Credo. We find there a formula „it is to be firmly believed” repeated eight times. The declaration was meant to be a modern Credo in the time of the Great Jubilee, a Credo wich proclaims that Jesus is Lord. To this purpose another fomula – one God, one Christ, one Church – is obviously a chosen means. The Vatican declaration stays against any attempt to break the unity of those notions, mentioned already in the Nicean-Constantinople Credo.
Dogmatyka „Modlitwy Pańskiej”
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1999)
Duchowe zmartwychwstanie
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1999)
Dwie nadzieje na koniec końca: Ernst Bloch i Joseph Ratzinger/Benedykt XVI
Ferdek, Bogdan (Wydawnictwo Pallottinum, 2019)
The difference between Bloch’s blasphemy philosophy and Ratzinger’s theology of hope lies in the fact that the former is the ontology of what is not yet and the latter the ontology of what is already coming. Kosian rightly described Bloch’s philosophy as „futurocentrism.” It assumes understanding the future as futurum, that is, what is predictable, what lies in the possibilities of man and is an improved extension of the present. Ratzinger does not reject the future as a futurum, although for him this futurum is carried by adventus, a future that can not be planned, a prediction that is not within the limits of human possibilities for which God’s Creator’s inexhaustible possibilities stand. Adventus does not determine human freedom, but can be accepted as a gift accepted by human freedom.
E. Gruber, S. Fassberg, New Age Wörterbuch, Herder: Freiburg-Basel-Wien 1988
Ferdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 1993)
Eko-dogmatyka encykliki Laudato si’
Ferdek, Bogdan (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2015)
Artykuł systematyzuje eko-teologiczne wątki encykliki Laudato si’ i ukazuje ich ekumeniczny wymiar. Owocem usystematyzowania eko-teologicznych wątków encykliki jest eko-dogmatyka, czyli refleksja nad zawartymi w Objawieniu doktrynalnymi podstawami ekologii. Tak rozumiana eko-dogmatyka została przedstawiona w kluczu historii zbawienia. Działanie Boga w historii zbawienia wykazuje analogię do antycznego dramatu, którego akcja miała trzy zasadnicze części: zawiązanie, punkt kulminacyjny i rozwiązanie. Eko-dogmatyka jest przedmiotem zainteresowania ze strony teologów należących do różnych chrześcijańskich Kościołów i Wspólnot kościelnych. Jednym z nich jest Jürgen Moltmann. Pomiędzy eko-dogmatycznymi wątkami zawartymi w Laudato si’ a eko-dogmatyką Moltmanna zachodzi ekumeniczne współbrzmienie. Są one przede wszystkim wpisane w ekumeniczne Credo nicejsko-konstantynopolitańskie. Podstawą tego Credo jest prawda o Bogu Stworzycielu nieba i ziemi, który poprzez wcielenie, śmierć i zmartwychwstanie swojego Syna prowadzi wszystkie stworzenia do życia wiecznego w przyszłym świecie. Już ten fakt uprawnia do postawienia tezy, że eko-dogmatyczne wątki Laudato si’ i eko- -dogmatyka Moltmanna tworzą ekumeniczną eko-dogmatykę. Jej istotą jest przedstawienie wszystkich stworzeń w ich wielorakich relacjach z uwzględnieniem jako bazy relacji do Boga. Taka ekumeniczna eko-dogmatyka jest odpowiedzią na wyzwanie, jakim dla teologii jest kryzys ekologiczny.
Ekumeniczna lektura chrystologii Dietricha Bonhoeffera
Ferdek, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Christology is a methodical reflection on the event of Jesus Christ revealed in the Bible. Is it possible to accept the Christological reflections of an Evangelical theologian in the Catholic Christology? In our ecumenical lecture on D. Bonhoeffer’s Christology, the category of solidarity will be helpful. Pope John Paul II wrote about it in the encyclical Sollicitudo rei socialis. According to John Paul II, the virtue of solidarity is “a commitment to the good of one’s neighbor with the readiness, in the gospel sense, to ‘lose oneself’ for the sake of the other instead of exploiting him, and to ‘serve him’ instead of oppressing him for one’s own advantage”. Dietrich Bonhoeffer’s dogmatics shows ecumenical consonance, i.e., the faith confessed by both Evangelicals and Catholics in the mystery of the Incarnation. This ecumenical consonance also refers to the idea of the Church as the Body of Christ and eschatology as the temple, and even a connection of sacraments with the Word of God. Still, there is no passing over the ecumenical problems that still divide Evangelicals and Catholics. These ecumenical problems involve some issues within the realms of ecclesiology and sacramentology. A basis for ecumenical dialogue about issues that still divide Evangelicals and Catholics may be Dietrich Bonhoeffer’s ecumenical Christology of solidarity which he summarized thus: „The human being was created as a body, in the body – because of us – ‘the Son of God appeared on earth’, in the body He rose again, in the body the believer takes Christ the Lord in the sacrament, and the Resurrection of the dead will bring about full spiritual-physical community among God’s creatures. The Solidarity of Christ continues for the entire history of salvation: from creation through incarnation, reconciliation, and the Church, up to the eschaton.
Emery de Gaál, The Theology of Pope Benedict XVI: The Christocentric Shift, Palgrave Macmillan, New York 2010, ss. 365.
Ferdek, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2012)