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Argumentacja prakseologiczna w teologii fundamentalnej
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1987)
Chrystyczny wymiar zbawczej ekonomii Boga i jej wiarygodność
Rusecki, Marian (Towarzystwo Naukowe KUL, 2011)
Cud a słowo
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1983)
Cud jako znak i symbol
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1981)
In the theological-biblical literature the category of a sign has been accepted to define a miracle. According to the author a sign, which by nature refers to another reality, does not express the presence of God in a miracle too well. Therefore, he makes a hypothesis that the notion of a miracle as a sign should be supplemented with the category of a symbol in the more recent understanding. Rejecting the traditional interpretation of a symbol as connoting another reality, sometimes tantam out to a myth, the author discusses the notion of a symbol as combining two heterogeneous realities. In terms of this interpretation the notion contains and expresses another reality. In that sense it could be helpful in defining a miracle, which would be a union of God and man, because in a miracle God acts first of all in man, through man and for man. Through the extraordinary and visible action of God man would enter the specific union with God and would become a new being.
Cud w apologetyce F. D. E. Schleiermachera
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Contrary to what has been assumed in Catholic theology, there was also a justification of the tenets of faith in Protestantism, though they were understood in a different way. What was the role of a miracle in it and how was it understood? Does it have any ecumenical significance? Such problems were considered on the basis of F. D. E. Schleieremacher's views. He was said to be the father of Protestant apologetics, or even of general apologetics. In view of the world's tendency towards secularization and in view of creating a scientific image of the world, he created a new apologetics of Christianity which apologetics was to accord the scientific and religious understanding of the world. A miracle played a crucial role in the conflict between science and religion, reason and faith. That is why he first accepted the so-called global miracle (the whole work of creation which exists thanks to a constant support from God), since God does not act in individual events, and he severly criticised the Catholic conception of miracle, because it deforms the organic unity of the world. It was connected with his understanding of religion as a feeling totally dependent on the Universe, Infinity, Eternity and God. Hence every phenomenon according to him, even a most natural, can be called miracle, if we can find a religious meaning in it. A miracle, similarly to revelation, influences the emotional sphere of man, increases his piety and leads to religion, analogically to the Universe. He grasped Jesus' miracles not in their objective-motivative function but subjectivemotivalive (Jesus comes to help people in their needs and has become an example for them to follow); Jesus' miracles are so supernatural as much as there His dignity in them. Schleiermacher, contrary to Catholic apologetics, as the starting point preferred not the rational cognition but a (religious) experience related to the feeling of reality. It seems to be of value that he pointed to the meaningful sphere of a miracle, its theological and religious interpretation. However, negation of the empirical sphere of a miracle cannot be accepted, neither can reduction of the revelation to a cosmic revelation and exemplary Christology. There is a group of intuitions in his work (e.g. that a miracle is always actual) which are more and more often perceived today, hence there is a need of further investigations into his thoughts. Those common elements of Schleiermacher's views and contemporary Catholic theology can constitute the doctrinal basis of a theological and ecumenical dialogue.
Cud w apologetycznej myśli Błażeja Pascala
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1990)
Cud w nauczaniu Marcina Lutra
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The Catholic apologetics thought that Martin Luther, the creator of the Reformation, while rejecting all rational foundations of faith, not only put into question the argument from miracle but also negated the very reality of miracle as well as whatever sensibleness it had. Luther, being under the influence of voluntarism and affectionism of his masters as well as under the influence of nominalism, opposed to radical rationalism, to sermonizing and folk tales on the „oddities” which took place in the Christian religion and to the trade of relics for the taumaturgical purposes. Thus he negated miracle as an extraordinary external event, even though it bore the transcendental character. He entirely subjectivized the concept of miracle (initially he accepted physical miracles and their motivative function. He wanted to restore miracle to its religious significance, hence he emphasized the so-called inner miracles which were the only ones that he accepted. They are as follows: a miracle of faith and absolution which are always linked with the word of God and grace. Their function is to point at the Gospel as the living word of the Lord who forgives our sins. The view that Luther totally rejected miracles is not right; he understood them differently. In proportion as the then theology and Church practice laid too much stress on the ontic side of miracle, so much Luther laid too much stress on its inner side, disregarding the external one. From the point of view of contemporary fundamental theology which takes miracle in terms of God's token, one can notice that Luther laid stress on the religious and theological significance of miracle, its Christocentrism and soteriological character, though as a whole his views cannot be accepted. Apart from that, it is worth studying them because they have a great ecumenical importance.
Elementy personalistycznej teologii fundamentalnej w ujęciu Edwarda Kopcia
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1985)
Ewolucja argumentacji w teologii fundamentalnej
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
In classical apologetics and fundamental theology four or five arguments were formulated for the credibility of the Christian revelation or for Christianity as a revealed religion (the scripturist, taumaturgie, personalistic - from Jesus’ transcendental intellectual and ethical qualifications - arguments, and one from the Resurrection), all of them being considered as external to revelation. In his article the author presents the opinion that these realities and historic-salutary events cannot be reduced to the argumentative function only. He says that first of all they should be seen as revelational and salutary events and only secondarily as arguments which are their aspects, kind of another side. In his opinion all the arguments used in fundamental theology are explicitly or implicitly present in revelation. He argues that the range of argumentation should be broadened accordingly to the needs of the modern times, e.g. by using the agapetological, sperantive, culture- -formative, martyrological and anthropological arguments.
Ewolucja argumentacji w teologii fundamentalnej
Rusecki, Marian (Wydawnictwo Diecezji Zielonogórsko-Gorzowskiej, 1995)
Ewolucja funkcji motywacyjnej cudu w genezie aktu wiary
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1986)
Formuły wiary i hymny liturgiczne w kerygmacie paschalnym
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The author presents the problem of professions of faith and liturgical hymns that is rarely discussed in fundamental theology. The question has a basic significance for studies of Paschal events and Christology, as it concerns the oldest expression of the Christian faith. Besides other ones, like homologies, acclamations, prayers, the literary genres that are discussed in the article show that from the very beginning Resurrection has been the essence of Christianity. By analyzing the most representative texts the author comes to the conclusion that in the professions and liturgical hymns the historio-salutary conception of Jesus Christ's Resurrection is, at least implicitly, contained. He also stresses that attributing only proclamation of the fact of Resurrection to the professions of faith, and only adoration of Jesus to liturgical hymns is invalid. These motifs are used simultaneously, albeit with various intensity: hence they should be treated as complementary. The author points out that in both the literary genres the original Christology is expressed, especially Christological titles; also Scriptural arguments concerning Resurrection, as well as the idea of Redemption and the general resurrection from the dead are present.
Funkcja argumentacyjna cudów w pierwszych trzech wiekach Kościoła
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)
The author analyses the references to miracles and their function in the “Acts of the Apostles” and in the writings of Christian writers of the second and third centuries. He comes to the conclusion that miracles did not have the argumentations value only, but were also the signs of the presence of God and of the actualization of the redeeming economy. Only in this theological perspective they had the function of pointing to the divine mission of Messiah-Jesus and to the rightness of trust in him, the influence of grace being critical here; they also pinted to the topicality of the history of redemption. They possessed their argumentation strength in connection with all the economy of redemption, and first of all with its central event, Jesus Christ, his revelation, his death and resurrection.
Funkcje cudu jako znaku
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
Imię Boga „Ja jestem”
Rusecki, Marian (Wydawnictwo Pallottinum, 1993)
Ireneusz Korzeniowski. Fede e atto di fede in Louis Billot. Una ricognizione storico-teologica. Roma 1997 ss. 229.
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Jacek Kędzierski. Il problema della verità nell’ insegnamento del Concilio Vaticano II. Roma 1998 ss. 175.
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Jeana Mouroux elementy personalistycznej koncepcji objawienia
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Jean Mouroux worked out the conceptions of Revelation, miracle, and faith in the personalistic categories. He might not have completed all the elements of the personalistic conception of Revelation, for such a conception has not been worked out until today. He was the first to have created its foundations. In this context it is worth reminding and analyzing J. Mouroux’s views on the issue of the personal understanding of Divine Revelation, for his views are still up to date and can be a stimulus for further investigations in this respect. The present study has discussed the concept of Divine Revelation and the way it is handed down by the Church, obviously in the personalistic aspect. In the conception of J. Mouroux, Revelation bears a personalistic, existential and dynamic character. Its author is God Himself who in various manners personally or through His mediators meets the man half way and calls him to Himself. Now God does it through His Church which is a personal mediator of Divine Revelation. Indeed J. Mouroux has not worked out completely all the aspects of the personalistic conception of Revelation, neither has he come up with a clear definition of personalism itself, or even of the person; has not linked closely Revelation with salvation; there are grounds for this in his writing; some statements arouse doubts from our point of view today, e.g. that God’s love is revealed only in the Church (whereas it concerns the world and all humanity); nevertheless he has paved the way for a personal approach to Revelation, and, as a consequence, to faith as its correlate. In this way he started to lay foundations for the construction of the personalistic conception of fundamental theology.
Jezus Chrystus. Historia i tajemnica. Praca zbiorowa pod red. ks. Wincentego Granata i ks. Edwarda Kopecia. Towarzystwo Naukowe KUL. Lublin 1982 ss. 619.
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1986)
Kryteria historyczności cudów Jezusa
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
The paper discusses the issue of the historicity of Jesus’ miracles. In the contemporary (lay, Protestant, also some Catholic) thinking Jesus’ miracles are questioned either in general, or some of them. Meanwhile, in the Divine Revelation they fulfil important functions, not only motivational. In the light of literature the author showed three groups of criteria which weigh in favour of their historicity. They are as follows: 1. historical criteria for the authenticity of Jesus’ miracles (in this group we have discussed: criterion of multiple confirmation, criterion of conformity between Jesus’ miracles and the Palestine milieu, criterion of non-continuity and non-conformity, criterion of necessary explanation); 2. literary-historical criteria (here the following: criterion of internal comprehension, narration and criterion of conformity to the essence and difference of details); 3. criteria of theological conformity (criterion of conformity between Jesus’ miracles and the main ideas of the salvific message, and criterion of conformity between Jesus’ words and deeds). The author came to a conclusion that all the groups of criteria should be taken together. Then they provide a greater certainty as the historical character of Jesus’ miracles. As a whole, they are a save foundation for theological research.