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Pozycja Anagogia personalistyczna jako metoda teologiczna ujmująca integralnie jedność i wielośćLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)Anagogia is a method applied universally, in all religions and in all Christian currents. In the orthodox current which is connected with the model of the integral thinking, this method should consider all resulting requirements from the need to combine the multitude and unities. The directness of the cognition cannot indicate washing away, foiling the autonomy, the wealth of the multitude of aspects of incorporating the mystery and depths of multiple relations. The human person is meeting God in the integral way. not only at the road of action of the intellect, but by personal meeting. The intellectual cognition is taking place with effort of the human mind, through the analogy or thanks to the God’s light, thanks to illumination, through intuitions. The other determined way is a date anagogia. This way isn’t narrowing to the intellectual plain but he is extending to the entire person. Anagogia is a direct meeting of the man with God, embracing the whole of the human person. The Greek anágo word means essentially leading out to the high by somebody else means. In the biblical exegesis the researcher is deducing the more solemn meaning from the text, in the contemplative life God is taking the man out to the high with divine power, not pulling the man to oneself. In particular the God the Father led the Jesus out from among the departed. Officially in the XIII century in theology the mind already won the intuition, the intellectual cognition became highly more valued than the anagogical cognition, embracing the entire human person experiencing reality directly, but inaccurately, in the elusive way which won’t be given to take hold with the help of dense reasoning. Anagogia returned only in the 20th century together with the current from the revival causing the II Vatican Council to Catholic theology. A necessity of the return to the mysticism uniting world with God was emphasized. The analogy demands the precise method exploiting the intellect, anagogia is giving the intellectual precision up. As a result it is easy to reach the vague, complicated situation which is turning into subconscious, not to say conscious leaving the orthodoxy, with the pantheism or even an atheism, in which God can be only intellectual with the sign, the empty name, only a human idea which the human mind is dominating. In order to protect oneself from this danger, they must reinforce the philosophical basis of their theological reflection. Otherwise instead of to search for living God, instead of to work above cleaning and the development of the theological system in order to create the organic comprehensive model, they will be to enter the sheer mysticism, into radical apofatyzm, reaching to abstract one, which isn’t taking place in on any multitude and the diversity. A research conduct limiting itself only to objects is improper unity, tom away from the whole, also a conduct of the escape is improper from the multitude. Both extreme attitudes aren’t attesting to the Gospel. In both accidents an escape is taking place from the height of the truth, from the real life. Still it is necessary to use possessions for both currents winding on constantly in the history of the human thought, building integral theology, fully adequate to manifest requirements, reading out like best God’s Truth in order with it fully to unite.Pozycja Architektura w dziejach teologiiLiszka, Piotr (Wydawnictwo Naukowe Uniwersytetu Szczecińskiego, 2015)Architecture has always been a means of expressing world viewpoints that are governing in a given society. Gothic architecture expressed man’s desire to come closer to divine infinity. Gothic cathedrals would combine two worlds separated by an infinite metaphysical distance. Baroque architecture attempted to include in the vertical scheme the whole heritage of the passing and the temporal: aspects of nature, human existence and the richness of human spirituality. All this in a temporal, diachronic aspect, an aspect subjected to constant change, an aspect full of energy, dynamics and motion. The 20th century introduced trends that attempted to unite the visible world with the divine. Matter was divine and the divinity was material. This pantheistic interpretation of nature was reflected in architecture. Will Christian architecture come to an end or will it triumph? Will architecture be a stumblingblock or a spring-board for the Christian faith? This triumph will not be achieved by looking for new arguments in the never-ending debate, but through a better understanding of Christian Revelation, which is known but superficially, both by Christians and their adversaries. That is the reason why architecture contains and expresses merely a general outline of Christian doctrine. Ideas expressed in other architectural styles also have a superficial influence.Pozycja „Bogu naszemu chcemy służyć”Liszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2003)Pozycja Chleb ŻyciaLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 1993)Pozycja Chrystologiczne aspekty nowotestamentalnego rozumienia czasuLiszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The concepts of time that we find in the New Testament differ from their counterparts in the Old Testament, although there is a certain convergence between them as regards their importance in the history of salvation. Principally, time is a tool by which Providence carries out non-temporal values, above all salvation. The structure of time is spanned between the past and the future, it is a dynamic stream flowing towards its completion which is eternity identified with salvation. Time in its cosmic sense has a linear character and is connected with historical being, whereas eternity is another kind of being. The New Testament distinguishes three epochs: before creation, from creation to Parousia, and eternity. The focal point of Christian time is the event and the Person of Jesus Christ. Jesus Christ in Himself contains the most perfect model of time: He is the One Who was expected (past), the One Who goes into the future to open time to eternity. The revelation of the truth about the Holy Trinity has considerably influenced the concept of time. Time becomes the contents filling in the interpersonal space. It becomes the level upon which mutual relations between Divine Persons and human persons occur. This personal meaning of time is important for the man who lives in a concrete historical time, since his salvation depends on the manner in which he uses this space. He should make use of his temporal existence to strengthen his ties with Christ, so that he could in Him transform his historical time into eternity, that is salvation.Pozycja Chrystus jako twórca Królestwa Bożego na ziemi według Leonarda BoffaLiszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1986)Pozycja Chrystus światłem na szare dniLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dogmat chalcedoński syntezą wcześniejszych formuł dogmatycznych i punktem odniesienia przyszłychLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2016)The dogmatic formulas are already created by the authors of books of the Bible, afterwards they are appeared in the liturgy and also within the whole tradition of the Church. The most important formulas are that which were created during the first ecumenical councils. They present precise synthesis of the manifested content. They answer for fundamental questions of the Christian faith, mainly within the context of occurrence of statements largely contrary to it. The dogmatic formula should be clear and precise, in order to know to what it is related. All these requirements are met by the Chalcedonian dogma which is the synthesis of earlier dogmatic formulas and the reference point for all formulas which will appear in the future.Pozycja Dynamizm jedności Osób Bożych w Trójcy ŚwiętejLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 1994)Pozycja Emanacje wewnętrzne Boga Trójjedynego (proballein)Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2015)Theologians do not make use of the term ‘emanation’, since it has connotations of gnosis and pantheism. Careful analysis that takes into account all necessary and sufficient aspects defining the person allows for a more in-depth reflection, thus broadening the Christian understanding of God. The term ‘emanation’ is a suitable one, adequate and necessary at the first stage of reflection on substance. Connecting it to the reflection on personal properties of God allows for elucidating the relationship between God and the world. Without reflection terms like vestigium Dei or vestigium Trinitatis are incomprehensible. Is this an immanent element of the created beings or, conversely, a mere external discovery without a tangent point? The core of theology is to explain how separate beings interconnect. There is a lot to be done in this respect. In two thousand years Christian thought has not managed to express everything that is included in the Revelation.Pozycja Gisbert Greshake, Trójjedyny Bóg. Teologia trynitarna, tłumaczenie bp Jan Tyrawa, Wyd. TUM Wrocławskiej Księgarni Archidiecezjalnej, Wrocław 2009, ss. 509 (oryginał: Der Dreieine Gott. Eine trinitarische Theologie, Verlag Herder Freiburg im Breisgau 2007).Liszka, Piotr (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)Pozycja Godność osoby ludzkiej jako istotny element nowości chrześcijańskiej realizowanej w Kościele ChrystusowymLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Grzegorz M. Bartosik OFMConv, Mediatrix in Spiritu Mediatore. Pośrednictwo Najświętszej Maryi Panny jako uczestnictwo w pośredniczącej funkcji Ducha Świętego w świetle teologii współczesnej, Lublin 2006, ss. 582Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)Pozycja Historyczna ciągłość pomiędzy New Age a starożytną gnoząLiszka, Piotr (Zielonogórsko-Gorzowskie Wyższe Seminarium Duchowne, 1994)Pozycja Jesteśmy ludem szukającym PanaLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Kościół Chrystusowy w Kościołach naszych czasówLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Ks. Jarosław Mariusz Lipniak, Ekumeniczne usprawiedliwienie podzielonych grzeszników. Recepcja wspólnej deklaracji w sprawie nauki o usprawiedliwieniu w teologii katolickiej, Świdnica 2006, „Seria Biblioteka Diecezji Świdnickiej” nr 6.Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Ku cywilizacji miłości. Pokłosie IX Dolnośląskiego Festiwalu Nauki na Papieskim Wydziale Teologicznym 14-21 września 2006 roku, red. W. Wenz, Wrocław 2006, ss. 228Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Łukasz Gaweł, La risurrezione di Gesù Cristo nella sua importanza per l’antropologia cristiana, Edizioni Cantagalli, Siena 2009, ss. 287.Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Magazyn tekstów do publikacji naukowychLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2009)