Roczniki Teologii Fundamentalnej i Religiologii, 2012, T. 4 (59)

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    Andrzej Perzyński, Personalizm wiary według Jeana Mouroux, Warszawa: Wyd. UKSW 2011, ss. 158.
    Dziewulski, Grzegorz (Towarzystwo Naukowe KUL, 2012)
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    Wróżbiarskie rytuały małego pogrzebu wtórnego u ludu Konkomba z Północnej Ghany
    Zimoń, Henryk (Towarzystwo Naukowe KUL, 2012)
    This article describes and interprets two divination rituals of the so-called small secondary funeral in the village of Kutuln. These relate to a bad death, which occurs when people die prematurely or inappropriately. Africans feel fear toward the dead who in life were bad people and those who died a bad death. The concept of a bad death for Africans presents their approach to life, the time of death and the moral evaluation of dead people, as a premature or unusual death is not accidental. A bad death explains the course of human life and has an impact on the burial of the deceased and his fate in the afterlife. Africans believe that those who die a bad death, do not leave the sphere of human life and do not pass into the land of their ancestors. People who die a bad death are deprived of a normal burial and extensive secondary funeral, and the living will never respect them and called upon them through prayers and sacrifices. Small secondary funerals among the Konkomba are limited to the divining rites, which last one day. The course of divination is similar in small and large secondary funerals. The initial phase of divination using 10 cowrie shells is decisive and important. During the long speech, Bingo, the main diviner or the master reveals and explains the causes of the bad death and propose preventive measures designed to remove ritual impurity and the propitiation of supernatural beings. The cause of death of the woman Mafimbi were quarrels and disagreements with her husband in the village of Bwana, caused by her lover Nbale. She would have happily married him, but her father did not agree to it. Her lover Nbale persuaded Mafimbi not to eat or drink in the home of her husband. The second case concerns the death of a nameless girl who died on the day of her birth because of quarreling parents: her father Bindifrim and her mother Ndodebu living in the village of Jinjinabi. Noteworthy is the attitude of dependence on help, during the divining rites, of the god Uwumbor, spirits of the Earth, clan protective spirits, gnome bush spirits, twin spirits, ancestor spirits, and especially spirits of dead diviners. Help from these supernatural beings is essential during the rites of divination, in order to properly explain the circumstances and causes of death of deceased persons. Divination by using three sticks as complementary only confirms the previously given causes of death. It should be noted that during these divining rites, small and large secondary funerals also have a didactic and moralistic dimension, because they teach people respect for tradition, preservation of social norms and moral order in the life of the individual and community.
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    „Bóg bez granic”. Perry’ego Schmidta-Leukela koncepcja teologii religii
    Kałuża, Krystian (Towarzystwo Naukowe KUL, 2012)
    This paper presents Perry Schmidt-Leukel concept of theology of religions. Schmidt-Leukel is the most well-known representative of pluralistic theology of religions in German speaking countries. This paper consists of following parts: short biography of Perry Schmidt-Leukel and his large international scholar activity, main idea and tasks of theology of religions according to him, typologization of positions in theology of religions, his concept of religion, his understanding of the Transcendental Reality, backgrounds of pluralism in theology of religions and interpretational models of christological dogma. In the end of the paper there is some criticism of Perry Schmidt-Leukel ideas.
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    Kult świętej Barbary w polskiej religijności ludowej
    Kupisiński, Zdzisław (Towarzystwo Naukowe KUL, 2012)
    The purpose of this article is to show the importance of Saint Barbara in Polish traditions and folk religion. The study is based mainly on the author’s ethnographic field research conducted in the regions of Opoczno and Radom in 1990-1993, and in 1995-2005, as well as on research about St. Barbara’s cult featured in master’s theses and doctoral dissertations written at the Institute of Fundamental Theology of John Paul II Catholic University of Lublin. The article consists of three sections. First, the figure of St. Barbara is introduced with focus on her biography. In the second part, the role of this Saintly Woman in Polish folk religion is illuminated, and in the third section, the significance of the St. Barbara cult is presented through customs and folk proverbs. In Poland, the cult of St. Barbara has a very long and lively tradition, and can be traced to the Wawel Cathedral in Kraków. The first mention of this Saint in liturgy is found in the “Gertrude Psalter”, dating from 11th Century and belonging to a daughter of the early Polish King Mieszko II. St. Barbara is the patroness of a good death, virtuous brides and family life, and is the protectoress from fires, thunderstorms, and sickness of the plague, as well as cemetery chapels. She is venerated primarily by people who are exposed in their occupations to unexpected sudden death, such as miners, steel workers, sailors, fishermen, soldiers, masons, prisoners, bricklayers, gunners, carpenters, blacksmiths, and manufacturers of fireworks. Employees of these professions honor St. Barbara in their own specific ways. Placing the Feast of St. Barbara on December 4 has contributed to the fact that around her, as the Patroness of this day, there have arisen a lot of proverbs predicting the weather for Christmas. Some of these sayings have survived to modern times, and testify to the vitality of the cult of St. Barbara and her popularity in a folk religiosity in Poland.
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    VII Zjazd Stowarzyszenia Teologów Fundamentalnych w Polsce „Apologia Kościoła dziś”
    Gaweł, Łukasz (Towarzystwo Naukowe KUL, 2012)
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    Differentia specifica kabalistycznej kategorii Ein Sof
    Brylla, Dorota (Towarzystwo Naukowe KUL, 2012)
    The present article deals with the fundamental concept in Kabbalah, i.e. the classical Jewish mysticism (Jewish esoterism) from the 11th century onwards, namely the Ein Sof category. Ein Sof – the term that indicates the status of Deus absconditus, Deus otiosus, the totally transcendent God – exemplifies the apophatic, ultra-negative way of thinking and talking about God. Ein Sof, literally “without end”, “endlessness”, refers to God in “his” unknowable, unthinkable, inaccessible, and non-revealing peculiarity. And yet, Jewish mystics did try not to leave this concept completely without any specifications. As a matter of fact, kabbalists, to talk about the manifested Ein Sof, use the conception of sephiroth that in developed kabbalistic exegesis means divine attributes, potencies, and emanations, through which – cause they are the immanent part of Ein Sof’s nature – God can be comprehended and even described. Jewish mystics treated the sephiroth as the divine “instruments”, “vessels” (kelim), and the question of great significance was how far the kelim were consubstantial, isomorfic with Ein Sof. The majority of kabbalists came to a conclusion that the sephirothic kelim are in fact identical with Ein Sof in their essence, with the assertion that in sephiroth Ein Sof, i.e. Deus absonditus, becomes Deus revelatus. Hence, sephiroth are simultaneously the substance of Ein Sof and the divine “instruments”, and it is only owing to them that God Ein Sof can be anyhow held forth on.
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    Elementy teologii wiary w świetle listu apostolskiego «motu proprio» Porta fidei Benedykta XVI
    Mastej, Jacenty (Towarzystwo Naukowe KUL, 2012)
    In all Benedict XVI’s teaching faith is understood in personalistic view and categories. The Pope pays attention especially to rational dimension of faith, its natural and supernatural foundations and obedience present insight it. For Pope Benedict XVI it is clear that Christian faith has got its rational motives and explanation – Christian faith is not ‘blind’. Because the Christian faith is inter-personal event, it is alive and dynamic and it has got fundamental meaning in human life. That’s why – according to Benedict XVI – the Christian testimony to the faith is necessary and should be always alive. This testimony helps to discover the power and beauty of faith. Doing so it invites Christians not only to exist strong in faith but also to live it deeply and joyfully.
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    Kościoły afrykańskiej diaspory chrześcijańskiej w Europie – egzystencja na marginesie czy (re)chrystianizacja Europy?
    Grodź, Stanisław (Towarzystwo Naukowe KUL, 2012)
    Many Europeans are convinced that Christianity has entered its terminal phase of existence, “accomplished its mission” and unavoidably undergoes a process of withering away. Meanwhile, Christianity develops robustly in Africa and in the framework of migratory movement from the South to the North (according to Jehu Hanciles this movement has also a clear religious dimension) African Christians arrive in Europe, also those who consider themselves not so much as migrants but Christian missionaries. Religious organizations of the African diaspora in Europe drew researchers’ attention already in the 1980s. Opinions concerning the influence of these organizations on the Christians in Europe are divided. Some researchers think the influence is negligible because African Christian groups are unable to attract non-Africans to their activities and spirituality, and because of this they are meant to lead a marginal existence on the European Christian scene. Others point to the examples of the efficacy of the African Christians in reviving Christian communities outside African diaspora and to their missionary activity. An answer to the leading question will be presented in the light of the current state of research on the problem.
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    Modlitwa międzyreligijna w perspektywie dialogu doświadczenia religijnego
    Ledwoń, Ireneusz S. (Towarzystwo Naukowe KUL, 2012)
    In context of interreligious dialogue development, especially the meetings of the representatives of different religions led by the Pope in Assisi and criticized by various ecclesiastical circles, an essential question appears concerning theological ground for Christians’ participation in interreligious prayer. The author of the article indicates the origins of the above mentioned criticism, refutes charges of syncretism and relativism aimed at Assisi, and gives the reasons for the possibility of such a prayer within the so-called dialogue of religious experience. The possibility is grounded, above all, on such facts as common origin and destiny of mankind, unity of God’s economy of salvation, uniqueness of Jesus Christ’s saving mediation, universality of the action of the Holy Spirit in the world and in religions, and uniting role of the Church toward mankind. The practical aspect of the problem resolves mainly to the necessity for taking into consideration the principle lex orandi – lex credendi and sensibly avoiding all appearances of syncretism and proselytizing.
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    Il senso cristologico-ecclesiologico dell’ammonizione rivolta a Pietro da Gesù (Mt 16, 23/Mc 8, 33)
    Borto, Paweł (Towarzystwo Naukowe KUL, 2012)
    The synoptic Gospel tradition of Matthew and Mark has passed on harsh words which Jesus addressed at Peter (Mt 16: 23 and Mk 8: 33). The First of the Apostles was reprimanded soon after he had professed his faith. Such a context as well as the overtone of Jesus’ words make them an interesting pericope both for exegesis and theology, allowing a theologian to draw important conclusions for Christology and Ecclesiology. Indeed, this moment of the Gospel more distinctly reveals the Christ mystery as well as the mystery of what it means to be his disciple. Therefore there is “something more” revealed about Christ himself as well as “something more” about the Church as the community of Jesus’ disciples. In this paper, the author analyzes the meaning of the admonition. In order to do it, he discusses the sense of Jesus’ words in the contexts of both Matthew and Mark, pointing to similarities and differences between their accounts. He also proposes a new translation of the analyzed words, different from the commonly accepted one. Finally, the author presents his most important conclusions and questions arising when reading the aforementioned pericopes, as well as their christological and ecclesiological consequences.
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    Święci Katarzyna i Andrzej w religijności i tradycji ludowej regionu tomaszowskiego
    Nowak, Józef (Towarzystwo Naukowe KUL, 2012)
    The source basis of the present article is provided by the results of ethnographic field studies conducted by the author in 64 localities near Tomaszów Lubelski. In totally, in the period of six years (1995-2001), the author collected information from 314 respondents, with whom he carried out 346 interviews. In addition, 14 collective interviews were made, in which 8 to 14 persons participated. The area of Tomaszów marks the beginning of the point of contact between the Polish and Ukrainian cultures, which is why 30 Ukrainian respondents took part. The subject of the present paper is the description and analysis of former and contemporary folk rituals and beliefs connected with the liturgical reminiscences of saints Catherine and Andrew made in the light of phenomenological and comparative methods. Folk religiousness is simpler than academic theology and Christian liturgy; it permeates the needs of man, filling time and space, objects and actions. In folk rituals, certain magical and religious elements appeared and are interwoven, which comprise the cultural signs of life according to the pagan calendar. The saints, who take care of certain areas of life, strongly influence the imagination, giving a feeling of closeness and strengthening the faith of folk people. Beliefs concerning saints appear in private prayers, songs, proverbs, statements and legends. The cult of saints influences family life and peer groups, being the main themes at social meetings. Associated with the dates of Saints Catherine and Andrew are organized marital ceremonies, which create an atmosphere of joy and the country village’s social ties. The specific games of the men and women were to reveal future passions such as: priority in entering into marriage relationships and finding one’s spouse, even determining a certain person. Older people also associated St. Andrew’s feast day with activities concerning weather forecasting.
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    Dorobek naukowy ks. prof. dr. hab. Mariana Ruseckiego w latach 2007-2012
    Borto, Paweł; Kaucha, Krzysztof; Królikowski, Piotr; Pietrzak, Andrzej (Towarzystwo Naukowe KUL, 2012)
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    Czy grób naprawdę był pusty? Całun Turyński w teologii fundamentalnej
    Kaucha, Krzysztof (Towarzystwo Naukowe KUL, 2012)
    This article contains many information about scientific and theological research on the Shroud of Tourin which arouses interest of many people. Especially fundamental theology research, the discipline which so far was interested in it very rarely and today should make necessary revisions, allows to see it as the picture of Jesus Christ, the third sign – beside paschal christofanies and so called the empty (not really) tomb – of the credibility of Christ’s Resurrection (maybe for some people the most evident) and a special sign of the Divine Revelation, God’s economy and the credibility of Christianity. Fundamental theology allows also to treat it as the miracle.