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Bóg, człowiek, natura. Teologiczna odpowiedzialność za naturę
Utrata, Leszek (Papieski Wydział Teologiczny we Wrocławiu, 2006)
The Judeo-Christian revelation unveils to us secrets of God’s various presence among the creation. The statement placed at the beginning of the Bible about undefined at that time the “ruach” moving over the face of the waters, contains this message: the world is the place of the Creator’s residence. The above consideration is intended to reveal a few aspects of this truth from the practical point of view. Our existence, though wanted and in terms of quality the most important, cannot be treated as totalitarian in relation to the whole creation. On the contrary, God reveals to us the truth about Himself and the eschatic future of the cosmos through the creation (see Rev 21,1). The world given to us serves concrete purpose, it is not the superior implicite value. It teaches human being to come closer to God and serve Him (Ps 8; Isa 6,3). Such vision of reality compels to define certain priorities relating to nature. Though God’s stamps exist in this well-ordered matter, yet human being is the most important value of this world. And though the whole creation (cosmos) is redeemed, this happened because of the man, who is not only resembling God but created in His image. The surrounding world, its beauty and secrets, can be the source of revival of thinking and conduct. For that matter the role of theology relies on extraction of this truth and made it known to the contemporary man who is seemed to forget sometimes about strict dependence with the created world. In this case the Eucharistic cult has got a special task. This sacramental thanksgiving is the most appropriate path of faith from the pedagogical point of view. Faith cannot ignore what God had offered – “in many and various ways God spoke” (Heb 1,1). We also know that the One through Whom God spoke most fully is His Son. The New Testament calls Jesus “Peace” (Eph 2,14). The reference to Hebrew shalom is not a negative notion expressing lack of war. Shalom is reality which designates prosperity, welfare and abundance of goods (Ps 147,14) and it has got very close connection with the nature in the biblical perspective. In the book of Daniel the whole creation praises God, what should be for us a model to be introduced into life.
Theosis człowieka
Utrata, Leszek (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
„What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Kor 2, 9). The Gospel of life, which deals not only with God’s plan but also man’s life, refers to the future with seriousness. God wanted the man for himself. The man is unique among the creation and focusing in himself the whole axiological value of the cosmos is at the same time anticipation of its fullness. Man’s worldly existence isn’t everything what is destinied for him. Christ came and raised life nearly to the sacramental level and opened a new perspective before men. It is participation in the very God’s life, intended from the beginning in the economy of salvation. It is another great Creator’s gift for us, which bears His image and similarity inside it. This secret of dispensation of God to people has got its beginning in the very act of creation. Seen in the first verses of the revelation creatio oryginalis permanently aims through creation continua at creation nova inaugurated at Christ’s resurrection. The adored Body of The Redeemer reveals our future form. Symptomatic Jesus’ words “You are gods” taken from the book of Psalms [82, 6; see J 10, 34] demand proper clarification complaisant with the whole thought of the biblical anthropology. Embedded in them the essential content encloses the whole truth about the man. Theosis is the supplement of the whole creation. It constitutes total change of man’s existence into a new way of living. The matter will be manifestation of the spirit and the spiritual will become pure energy of existence. With all its elements and planes changed in the man, the world (cosmos) will testify about absolutely reigning God, according to Pauline panta et pasin (1 Kor 15, 28). Gregory Palamas from the mountin of Athos teaching about divine energies, aimed towards a mystical dimension of theology. Christian east worked out with great commitment the idea of theosis. Despite its cultural and mental dissimilarity the West also didn’t miss the excellent vision of the end of times. The man is destined for such a dignity. According to the words of the Holy Scripture he is to become “similar to Him”. The Holy Spirit’s activity appears as sanctifying in the spiritual, material and ontological dimension. This is our faith, expressed by the council fathers: “In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of his will by which through Christ, the Word made flesh, man might in the holy Spirit have access to the Father and come to share in the divine nature” (DV 2).