Przeglądaj wg Autor "Szczurek, Jan Daniel"

Teraz wyświetlane 1 - 20 z 29

A New Chapter in the History of the Pontifical Academy of Theology in Krakow the 612th Academic Year
Szczurek, Jan Daniel (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Beatification of the University Founder. 614th Academic Year at the Pontifical University of John Paul II in Krakow
Szczurek, Jan Daniel (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2011)
Between Two Jubilees. Academic years 1997-1999 at the Pontifical Academy of Theology in Cracow
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
Elementy chrystologii w posynodalnej adhortacji apostolskiej Pastores dabo vobis
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
The article discusses some christological questions that institute the theological basis of the Exhortation, especially of Chapter 2. Pope John Paul II stresses the messianic dignity of Jesus Christ, saying that He is “the Messiah, Messiah Priest, Prophet and King” (No 11). Regarding the fact that for the people today the word “messiah” is usually void of meaning, there is need for a new exegesis of the profession of faith “Jesus is the Messiah” , which could make it more understandable to the people. That is why we should keep our eyes fixed on Jesus like the people in the synagogue of Nazareth (of St Luke 4:20). The Pope explains the mission of Jesus by means of the triple function (of the Prophet, Priest and King) and other christological titles like Shepherd, Head, Servant and Spouse. This is to emphasize that in the preconciliar christology all those titles were not enough taken into account. Fortunately, in the conciliar and postconciliar teaching of the Church they find more space. Among the functions of Christ priesthood has a special place. It is important to notice that in the teaching of the Second Vatican Council priesthood has a double meaning. In the Constitution “Lumen gentum” (No 21) the title “supreme High Priest” means the triple function of the Prophet, Priest and Shepherd (King, Head), whereas in the Decree “Optatam totius” (No 4) the title “priest” means the ministry of worship and sanctification, i. e. one of the three functions. The Pope uses the title “priest” rather in the first meaning. The titles “supreme Priest” and “Good Shepherd” in the Exhortation have the same denotation (cf Nos 12d and 15c). However by calling Jesus Christ – Who is the supreme Priest – the “Good Shepherd” the Exhortation emphasizes His charity to the miserable, the ruling function of His priesthood and the difference between natures of the sheperd and the flock (divine-human). The image of a “good shepherd” does not express a personal relation. The relation Christ–Church is expressed by means of the christological title “Spouse” It highlights the great love of Christ the Priest for the Church, the equality and reciprocity of love, and it emphasizes the personal relation. According to the Pope, the nuptial love of Christ for the Church is the motive for the celibacy of priests. Therefore it seems that the exlusivity of the nuptial love suggests that the celibacy results from the nature of the priesthood, it is not only motivated by convinience – as it is in the Decree “Presbiterorum ordinis” (No 16b). The culmination of Christ’s love for the Church is His sacrifice on the cross. Sacrifice is the central act of any sacerdotal activity. But the novelty of Christ’s priesthood is the fact that it consists in His total self-giving to God. This is the most effective way leading to a perfect union with God and to libaration from egoism. The Pope emphasizes the truth that Jesus Christ has revealed the perfect and definitive face of the priesthood of the New Covenant (PDV 13a). The priesthood of Christ is eternal (PDV 20a). It means that the results of its sacrifice (the New Covenant) last for ever. But there is also another aspect of its eternality. The priesthood does not cosist only in the sacrifice. It consists first of all in worship of God. The act of sacrifice is the first act of worship offered to God by a sinner. The worship will continue for ever in the Heavenly Jerusalem. The supreme and eternal Priest, Jesus Christ, precides over this worship (cf SC 7 and 8). It seems that the most important novelty in the Pope’s teaching on the priesthood is its relational character. The priesthood has its origin in the Holy Trinity, in the mysterious communion of Persons (PDV 12c). This means that the priesthood is to be realized in the community of persons. The priest is never for himself nor he exists in himself. The Pope quotes the statement of St. Augustin who says to the Christians: “with you I am a Christian, and for you I am bishop” (cf PD V 20c). The sacrificial and relational character of the Christian priesthood helps to overcome egoism and protects against ascribing absolute value to an individual. So the discovery of the sacerdotal dignity of every Christian may encourage the liberation from any kind of totalitarism. It is also noteworthy that the Pope speaks about the messianic authority of the Church and her priests (PDV 14c, 15c) in spite of the present criticism on the part of politicians. The Pope emphasizes that the authority of priests is a ministry to the salvation of the people. Regarding all this, the Exhortation “Pastores dabo vobis” is worthy of a special theological consideration.
Elementy patrylogii
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1996)
Fontalis plenitudo. „Źródłowa pełnia” według św. Bonawentury
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
In his Trinitarian theology Bonaventure stresses the primariness (primitas) of God the Father. In this idea he refers to the Neoplatonism of Pseudo-Dionysius and Richard of St Victor. Bonaventure describes the Father using the notion of personal property. It is a notion that helps in distinguishing the persons in the Trinity. In this he differs from Thomas Aquinas who stresses the interpersonal relations. According to Bonaventure the particular personal property of the Father is originating fullness (fontalis plenitudo) which is the ultimate source of all properties including his being inoriginated (innascibilitas). One of the questions developed by Bonaventure is: Does the Father generate the Son because he is father or is he father because he generates the Son? Following the principle agere sequitur esse he responds: The Father generates the Son because he is father. A contemporary theologian, J. Galot, adds that the Father is father in the act of generating. So the fatherhood of God the Father does not precede the generation nor the generation precedes the fatherhood. This apparently subtle question has some consequences for Arian controversy: if the fatherhood of the Father precedes the generation of the Son, there could be a time in which the Father was alone without the Son (!). Fontalis plenitudo is an important property of the Father because it explains the relation between being inoriginated and being father, no it explains the notion of the fatherhood of God the Father and the union of the Father and the Son in the act of spiration of the Holy Spirit. The Father as fontalis plenitudo is the ultimate origin of all (omnimoda principalitas) even in the divine being, he is the priciple of the whole divinity [principium totius deitatis). Using the contemporary Trinitarian language we can say that this plenitudo is the fullness of the divine love. In the theology of St Bonaventure there are other forms of fullness. In the Father there is fontalis plenitudo, in Christ there is plenitudo superabundantiae, in the Holy Spirit - plenitudo redundantiae, in the creatures - plenitudo praerogativae (in St Mary - St Luke 1:28) or plenitudo sufficientiae (in Stephen — Rev 6:8), or plenitudo numerositatis (regarding the Church — Eph 4:10). The idea of Bonventurian plenitudo can be summerized in this statement: The Father is originating fullness which is the fullness of the love shared by the divine persons and spread over the creatures.
In gratitude to pope emeritus Benedict XVI during the 618th academy year at the university
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2015)
Miejsce tajemnicy Trójcy Świętej w teologii współczesnej
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1994)
Moving to the Campus 613th Academic Year at the Pontifical University of John Paul II in Krakow
Szczurek, Jan Daniel (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2010)
Opatrzność Boża i historia zbawienia. Analiza porównawcza pojęć
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
The article discusses relations between three notions essential for the theological description of God’s activity in the world: Divine Providence, the history of salvation and God’s plan (Divine plan of salvation). The theology of Divine Providence is nowadays in decline, the history of salvation remains essential for many theological approaches in the post Vatican II period. The notion of God’s plan, which does not find much interest, in spite of being one of the important notions in the teaching of the Second Vatican Council, is connected with it. Contemporary approaches to the question of Divine Providence and to the history of salvation, as found in the main theological lexicons such as “Lexikon für Theologie und Kirche”, have the same essential feature: its key truth is the salvation of the human being in Christ. So, the two notions in question can be considered as complementary notions, on condition that the history of salvation is considered together with God’s plan (economy of salvation). Then, for a more adequate description of God’s activity in the world both notions should be used at the same time. But there are some differences between them. The most obvious one is that Divine Providence is of philosophical origin, while the history of salvation comes from the Revelation. Then, the first one describes the relation of God to the whole creation (material and spiritual beings), while the second one describes this relation to human beings only.
Painful Parting. 608th Academic Year at the Pontifical Academy of Theology in Cracow
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Pojęcie miłości w „Credo” Hansa Ursa von Balthasara
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
The paper discusses the question of love in the little book of H. U. von Balthasar: “Credo. Meditations on the Apostles’ Creed” (Edinburgh: T. & T. Clark 1990, 105p.) It is his last publication summarizing his theology. It is called a little “summa” of his theology. Love can be described as beautiful and omnipotent knowledge, which brings happiness and inspires the acts of free will. An important peculiarity of love is that it has no defined form. Its form is love itself. It is like an unlimited abyss that attracts a person or a flowing wellspring with no holding-trough beneath it. The essence of the innertrinitarian love is difficult to define because it is identical with the essence of God himself. Von Balthasar sees it in an anticipating “yes” to everything that is going to happen and in the gratuitousness of such attitude. So the anticipating “yes” is meant also as an acceptance of another being, of another person or thing. To “love” means to “be for (somebody)”. The love in God consists precisely in the perfect being of one person for the other. Then love creates space for someone else or for something else. This means also self-limitation. That is why the innertrinitarian love of any divine person consists in the total self-surrender, in its κένωσις. Acceptance of any being poses the question of the relation between love and being. Von Balthasar’s idea is that love and being are co-extensive (“Sein und Liebe sind koextesiv”). This means that love reaches as far as being. The reason is that every being, even an impersonal one, is the result of a loving act of the triune Creator, whose essence is love. Thanks to this every created being holds an impressed mark of that act. The question posed by the author at the end of this paper is how we could define this “impressed mark”. In an answer he proposes a new notion of “prosistence” (from Latin pro-sistere), which means “being for (an other)”. Prosistence is the basic feature of any being: personal and impersonal, that of the divine persons and of all created beings. This feature explains the following aspects of reality. It allows the personal beings to form communities and the impersonal ones to form any kind of a whole. Prosistence is also the base for the sense of anything (for more on the notion of prosistence see: J. D. Szczurek, The Notion of Love in the Encyclical Letter «Dominum et Vivificantem» of John Paul II. Summary, “Analecta Cracoviensia” 35:2003, p. 271). The author hopes that this notion can contribute to developing the ontology of love.
Pojęcie miłości w encyklice Jana Pawła II «Dominum et Vivificantem»
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
The notion of love is one of the basic notions of the contemporary Trinitarian theology. It is also in the encyclical letter “Dominum et Vivificantem” of John Paul II. This letter presents the mystery of the Holy Spirit and at the same time it is an important commentary to the biblical statement “God is love” (1 Jn 4:8.16). The Pope distinguishes two aspects of that love: the essential love and the personal love. The essential love (amor essentialis) is “shared by the three Divine Persons” (DV 10a). The personal love (amor personalis) is “the Holy Spirit as the Spirit of the Father and the Son” (DV 10a). These statements allow to formulate some basic ontological enunciations. The essential love is a personal manner of being a gift for somebody, a being as a total gift in which the person is ready to pass to somebody everything that is communicable in him or her. This manner of existence, characteristic of a divine being, we can call prosistentia (prosistence), a new term made from Latin prosistere (to protrude, to stick out). This prosistence would be different from proexistence, because proexistence means a human created “existence for” (somebody) which is free, accidental. Meanwhile, the prosistence would be a mode of being “for somebody” resulting from its very nature. The prosistence as the mode of being of the Absolute is condition for proexistence. The prosistence is also condition for every being as related to another one, of every being as a part of a whole. The prosistence describes the being of God better than the Thomistic ipsum esse subsistens. The being of God as ipsum esse prosistens takes into account the revealed truth - “God is love” - and that He “exists in the mode of gift” (DV 10a). The prosistence as indefinite love becomes its particular, concrete realization in the personal love in which “being a gift for” becomes a gift “for” a particular, beloved person, “for this” particular person. The Holy Spirit is a particular salvific revelation of the personal love that exists in the “depths of God” (cf. DV 39). This does not mean that only the Holy Spirit is the personal love. Also the Father is the personal love in his self-giving to his beloved Son. In the same way, the Son is the personal love when he totally gives himself to the Father, which is revealed in his obedience unto death (cf. DV 39c). The personal love makes the Divine Persons distinct In each of them, it is different The difference is in the “for” (pro-) of their “being purely for” (ipsum esse prosistens). In every one of them the “for” is different, because it is related to another person: the personal love of the Father is “for” the Son, who is the love of the Father; the personal love of the Son is “for” the Father, who is the love of the Son; and the personal love of the Holy Spirit is “for” the Father and the Son, because “not only is he the direct witness of their mutual love [...], but he himself is this love” (DV 34). That is why every Divine Person is witness to the other one, not to himself (cf. Mt 3, 17; Jn 4, 34; 14, 26). The analysis of the encyclical letter Dominum et Vivificantem reveals some attributes of the personal love which constitutes each of the Divine Persons. The personal love is a radical love, it is a fatherly love, then it is also a vulnerable and mutual love. It is fatherly love because it is a source of everything that exists and because it preserves and protects all beings. It is a radical love because it consists in a total sef-giving without retaining anything that is communicable. Next, the personal love is vulnerable because it is exposed to rejection as engaged in the human salvation. Finally, it is mutual love because the total self-giving causes equal radical response. To sum up: it is important to stress that the encyclical letter Dominum et Vivificantem of John Paul II contains many important ideas for the ontology of love and points out the new perspectives for the theological reserch in the Trinitarian theology as well as in the philosophical and theological anthropology.
Pojęcie miłości w traktacie „De Trinitate” Ryszarda z opactwa św. Wiktora
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The article discusses the question how we should understand the notion of love (amor, dilectio, caritas) in one of the eminent trinitarian scholastic speculations: in De Trinitate of Richard of St Victor († 1173). The notion of perfect love permits him to elaborate arguments for the plurality of divine persons and that the persons can be only three. The essence of the possibly highest love consists in the giving to another person all that can be transmited. In such love the loving person should not keep anything for himself or herself. If they do so, their love would not be perfect in the highest possible degree. Such love exists only in God and it is the charity in highest degree. He is the supreme source of human self-transcending love. A particular Richard of St Victor’s contribution to the notion of love is the discovering of the three qualites (trina proprietatum distinctio, De Trinitate III 19) of love (charity). The first is the unremunerated love (amor gratuitus). It occurs when one person gives all and gets nothing in return. The second is the due love (amor debitus). It occurs when one person gets all of another person and nothing gives in return. The third is the mixed love (amor permixtus), it is the unremunerate and due love (amor gratuitus et debitus). It occurs when one person disinterestedly gives all to another person and gratuitously gets from another person. These are the qualités of divine persons: The Father has the unremunerated love, the Son — the mixed love, and the Holy Spirit - the due love. The other very important contribution of Richard of St Victor to the notion of love is the definition of the supreme degree of charity, the notion of the beloved with (condilectus). It is a central term in his reasoning about the third person in the Trinity. Mutual love shared with the third (condilectio) is required for the compaction of the love of two persons that love the third one in perfect unanimity. It is harmonious and open love of the other person. The Holy Spirit is considered as the beloved with. But it seems that in Richard of St Victor’s theory every person of the Trinity could be considered as beloved with through the two other persons. Is notion of love is very important for contemporary dogmatic theology as far as it employs the notion of love in the description of the mystery of the Trinity. It is important for the right understanding of love in matrimony and in the family. It is inspiring not only for the dogmatics.
Pontifical Academy of Theology. Academic Year 1995/1996
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1996)
Różnica między odwiecznymi aktami Boga Ojca
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1999)
The Service of Thought. The First Decade of the Pontifical University of John Paul II in Krakow
Szczurek, Jan Daniel (The Pontifical University of John Paul II in Cracow, 2020)
The paper shows how “the service of thought” (using an expression of John Paul II) has been performed at the Pontifical University of John Paul II in Krakow during last ten years. This paper presents the main cyclical scientific events, such as conferences and symposia, as well as signs of growth of the unique pontifical university in Central and Eastern Europe. For example the “Krakow methodological conferences” are of particular interest, because the discovery of an appropriate method ensures success in the search for truth.
Six Hundredth Academic Year on fhe Faculty of Theology at the Pontifical Academy of Theology in Cracow
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
Szczęście i cierpienie Boga
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1997)
Teologia come scienza e il suo significato per la società
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Celem artykułu jest przypomnienie, że teologia jest nauką. Jest nią, ponieważ posiada zasadnicze cechy właściwe każdej nauce, a przede wszystkim: istnienie aksjomatów i zasad, odpowiednią metodę, racjonalność, pewność zdobytej wiedzy, jej użyteczność. Teologia posiada swoje aksjomaty, które lapidarnie sformułował H. U. von Balthasar: Bóg-Absolut istnieje, Bóg objawił się człowiekowi, pełnią objawienia jest Jezus Chrystus. Teologia posiada także swoje zasady, do których można zaliczyć: lex orandi – lex credendi (modlitwa wyraża wiarę, wiara kształtuje modlitwę), Deus semper maior (Bóg [jako misterium] zawsze większy od tego, co człowiek może o Nim powiedzieć), odpowiedzialność (teologia jest odpowiedzialną mową o Bogu [verantwortete Rede von Gott]). Teologia posługuje się ogólną metodologią nauk. Ze względu na swą specyfikę posiada także własną szczegółową metodę, którą ogólnie nazywamy metodą teologiczną pozwalającą m in. odróżnić to, co jest objawione od tego, co takim nie jest. Elementami tej metody są: auitus fidei (odpowiednik doświadczenia w naukach przyrodniczych), intellectus fidei (odpowiednik systematycznej wiedzy o przedmiocie danej dziedziny wiedzy w innych naukach), speculatio (odpowiednik teorii i hipotez w innych naukach). Naukowość teologii wynika z jej racjonalności. Jej najgłębszą podstawą jest wcielenie się Logosu. Jest wewnętrznie niesprzecznym zbiorem twierdzeń, wzajemnie ze sobą powiązanych. Oznacza to, że jej twierdzenia podlegają zasadom logiki formalnej. Teologia daje wiedzę pewną. Źródłem jej pewności jest nieomylność Boga (por. Tt 1, 2; Hbr 6, 18). Najwyższy stopień pewności posiadają dogmaty wiary. W wyniku rozwoju dogmatu, a także teologii, stopień pewności twierdzeń teologicznych ulega zmianie. Niestety, teologia współczesna unika określania pewności teologicznej swych twierdzeń, co osłabia jej naukowy charakter. Teologia jest użyteczna, analogicznie do użyteczności innych nauk. Teologia jako nauka służy prawdzie (także w sensie Arystotelesowskiej theoriä), poznając ją u samego źródła (objawiającego Boga), a dzięki temu pozwala także przekształcać rzeczywistość (w sensie techne), przede wszystkim samego człowieka. Poszczególne dyscypliny teologiczne mogą mieć bardziej „teoretyczny” albo „techniczny” (praktyczny) charakter, np. teologia dogmatyczna – bardziej teoretyczny, teologia moralna (z teologią duchowości) – bardziej praktyczny. Najbardziej praktyczne znaczenie ma – jak się wydaje – odpowiedź na pytanie o sens ludzkiego istnienia i o wartość osoby.