Roczniki Teologiczne, 1993, T. 40, z. 2

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Najświętsza Maryja Panna w kazaniach Fabiana Birkowskiego OP (1566-1636)
Krochmal, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
Fabian Birkowski, a Dominican, doctor of theology, the preacher of Vladislav IV Vasa belonged to the most outstanding theologians of the first half of the 17th century. One of the most important works in his literary output is the two-volume cycle of Sunday Sermons (Cracow 1620, 1628). The latter is a great polemic and catechismal work, and makes the source of reference for the present paper. Birkowski did not create any larger Mariological tract, and the specific character of his Mariology was determined by the polemic character of his Sunday Sermons. It is in them that he concentrated on fighting false opinions of dissenters (of all groups of Protestantism and Nestorianism) about the main Marian truths, leaving to the side the questions which do not make the subject-matter of disputes. Hence he defended Immaculate Conception, virgin and divine motherhood of Mary, as well as truths about her Assumption and intercession. At the same time he concentrated on the defence of a controversial then, even among theologians, Catholic the truth of Immaculate Conception and on the dogma of divine motherhood of Mary which took the central position among other Marian truths.The latter, as it were, resulted from the former. All Birkowski's Mariological polemics were carried on within a broader Christologica context. The preacher did not only dispute over the Mariological truths with the Ortio ox theologians but quite the contrary, he presented their standpoints as a proof that Catholic Mario logy is correct. The publicity of Birkowski's sermons contributed to a certain extent to the development o Marian cult, especially to its Christological aspect. The preacher stood firmly for the proponents of Immaculate Conception and that presents him to the advantage against the background o us contemporary Dominican theologians.
Sanktuarium ziemi - centrum kultowe ludu Konkomba w północnej Ghanie
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
The beliefs connected with the Earth and its cult belong to the important components of the religion of the Konkomba and other peoples of West Africa. The Earth Kiting is mother of heavenly god Uwumbor. The personified divinity Kiting is a universal deity of all the Konkomba. It is manifested in the multitude of Earth spirits, protectors of particular clans. The Earth spirits are male or female. Each clau has its own Earth shrine called litingbaln which symbolizes and personifies the local Earth spirit, the protector of all members of a given clan. The Earth shrine is the most important sacred place of the clan and the main centre of the Earth cult. The author of the paper presents the names, places and kinds of Earth shrines and provides an interpretation of the ritual performed in the shrine of Earth spirit Naapaa in the village of Bwagbaln. The purpose of the study is to show the social and religious meanings of the Earth shrine in Bwagbaln as the main cult centre of five clans of the Bichabob tribe. The source basis was provided first of all by the author's fieldwork conducted among the Konkomba people in the area of Saboba between July 1984 and January 1985 as well as between September 1990 and August 1991. The Earth shrines among the Konkomba usually consist of baobabs and groves. Under the trees and in the groves there are sacrificial stones fulfilling the function of an altar on which offerings are made. The Earth shrines are usually situated in the vicinity of the homesteads or on the border between the arable land and the bush. As opposed to other clan Earth shrines of the Konkomba people, the Earth shrine in Bwagbaln is of clan and supraclan character. As the symbol of the unity of five clans from the Bichabob tribe, it is the most important Earth shrine and the central place of cult of the members. The Earth cult of the Konkomba is first of all connected with such seasonal agricultural activities as making preparations for yam planting, corn sowing and for the harvest. The ritual in Bwagbaln was performed on 24 March, 1991, that is in the dry season, before the field work. Its principal aim was to ask for the rain. The ritual performance in Bwagbaln is a condition for beginning the field work in the new agrarian season and it precedes the rituals connected with Earth in the homesteads and Earth shrines in the villages of Nalongni, Kumwateek, Kiteek and Bwakul. The ritual in Bwagbaln had the greatest supraclan range and in that ceremony over 20 elders participated who were representatives of major lineages and clans from Bwagbaln, Saboba, Tilangben, Nalongni, Kiteek, Bwakul (Ghana) and Yoborpu and Lagee (Togo). The participants of the ritual are connected with each other by means of clan community bonds (unibaan), ritual bonds (manto(iib) as well as frindship and neighbourhood bonds. The ritual performed in the village of Bwagbaln as a symbolical system of meanings and communication clearly has a religious dimension. It enables communication between man and transcendental reality. By means of religious symbols permeated with manifold meanings, the ritual expresses the norms and values controlling human behaviour, as well as emotional desires, feelings and experiences. Its religious character is testified to by the addressees of prayers and offerings (spirits of the Earth, protective spirits of the clans, ancestor spirits), the content of the prayers and the sacrifices made.
Teologia „literacka” (cz. I)
Szymik, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
„Literary” theology, called also „theology in literature”, is one of the significant ways of the functioning of belles-lettres within the frameworks of theological topic. This phenomenon, well- -known in the history of the theological thought and in the theory of literature, has matured enough for an attempt at a methodological systematization. The basic question is to spot „literary” theology as the so-called experienced theology within the frameworks of the multitude of the theological forms of linguistic expressions. This way of placing the phenomenon „theology in literature” helps in its defining and determining the scope of the concept. Then the possibilités of research open, which possibilities concern directly identification and reconstruction of theology present „inside” the text of belles-lettres. Taking into account a number of methodological directives (to emphasize the value of the specific character of literary cognition, to distinguish the stages of description and analysis, to choose the adequate language of description) one can determine the fields of its occuring (problems, subject-matter and motifs).
Bóg i człowiek widziani przez pryzmat tragedii oświęcimskiej
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
The author looks on Auschwitz, where first died Poles and then above all Jew s together with many others, from the point of the theology of history, fighting against the m ost cushioned anti-Jew ish attitudes (anti-sem itism). From this point of view Auschwitz is no longer an accidental event brought about by a few psychopaths but it is rather a central event symptomatic of today's total w ar against religion and biblical ethics. It is merely a fundamental consequence of modern secularism . The Auschwitz events, basically those who totally reject the most profound sense of history o f testifying to Jahveh, the Jew , Christ seek to continue the Auschwitz events.
Z teologii dziejów Kościoła
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
There is a way to look on the Church and her history with the view to her lay and sacral character. In view of her lay character it is the history of the profane, equal to the objects of other historical disciplines, though it can never occur as a fully autonomous discipline, isolated from the self-awareness of the Church. In view of theology the same lay history appears to be historia There is a way to look on the Church and her history with the view to her lay and sacral character. In view of her lay character it is the history of the profane, equal to the objects of other historical disciplines, though it can never occur as a fully autonomous discipline, isolated from the self-awareness of the Church. In view of theology the same lay history appears to be historia.
Personalistyczny zarys teologii katolickiej
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
Catholic theology whose core, main current and interpretative key make the branch of theology, called some what clumsily „dogmatic”, is understandable, and likely to be pursued in a reasonable manner, and can be applied in life, preferably in its personalistic approach, that is within the frameworks of personalism as a total system , not only as its anthropological branch, or as anthropology. Likewise this theology is most vivid and seeks to see things as Jesus Christ alone saw them. It treats about God only as a personal being - on the basis of revelation - about Three-Person God. Man as a person is the alfa, centre and omega of the material world. In the Christian approach the world is a language through which there undergoes an essential com m unication among persons, especially among human and divine persons.
Cud znakiem boskiego posłannictwa Jezusa
Tomczak, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
Ancient theology took miracle in terms of a divine proof of the mission of Jesus. The traditional reasoning from miracle was the following: only God can make miracles; if somenone makes miracles, he must then come from God. Contemporary theology approaches to the question of miracles in a different way. The source of this new approach is the development of biblical and patristic theology along with such currents as: existentialism, phenomenology, and hermeneutics. The author has presented this new approach to the understanding of miracle and its function on the basis of an analysis of Christological titles (Son of David, Saint of God, Son of Man, the Master, the Lord, the Prophet of the eschatological times), as well as on the basis of miracles in which Jesus revealed himself as sent from God or even equal to Him (He is the Lord of sabbath, has the power to absolve from sins), and on the basis of the fundamental kinds of miracles (healings, raising people from the dead, exorcisms, supernatural miracles). This is the contemporary approach to miracles. In contradistinction to a traditional standpoint according to which miracle, has always been a proof for the divine mission of Jesus, the contemporary theologico-fundamental discussions assume the attitude that miracle on the one hand reveals Him as the divine Legate, and on the other motivate His claims. The contemporary function of miracle as a proof has to give way to the function of miracle as a sign which falls under an interpretation. Miracle bearing the structure of a sign has a double dimension: external (empirical) and internal (content, sense). While analyzing miracle one has to take into account both dimensions. Similarly, one should inclusively take both its functions: revealing and motivating, since they complement each other. Miracle alone does not decide about the absolute character of our proving the divine mission of Jesus, but puts into a row other signs of a similar argumentative power, such as prophecy, biblical arguments or the very resurrection. Miracle is then a sign but not exclusive, absolute, the only sign of the divine mission of Jesus of Nazareth. Having made this operation in contemporary theology, miracle has not lost its argumentative power but gained in proportion as it occurs linked with other arguments. Then it possesses a decisive argumentative, motivative and identity power in justifying the divine mission of Jesus of Nazareth.
Sakrament kapłaństwa
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
The priesthood as an idea and institution undergoes at present a profound crisis in the whole society, in all religions, and also within the Catholic Church. It is to do first of all with the development of individualism, the claims of unrestrained freedom, also in religion, and with the loss of any authority. There is a need then for a new revision of the theology of the priesthood. This revision consists in a bidicertional agency: from Christ to man (as the individual and as a society) and from man to Christ. This is a participation in the Priesthood of Jesus Christ. Given that this is an agency between personal beings, it alone has to bear a personal character and be subjectivized in the person. In this personalistic view the priest symbolizes Christ's self-message embodied by a concrete person and by the society of persons. The historical self-message of Jesus Christ may be realized only in persons.
Podstawowe założenia teologii sakramentów
Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
Sacraments are an encounter of God with man with a personal character. They are basic processes of Church having their source in Trinity and granting to man his personal salvation. The acts of sacraments are the expression of the „dealing” of God with man and man's response to God's „calling”. Thus speaking about sacraments and experiencing in them the presence of God makes necessary to discern the basic assumptions of the theology of sacraments: - the presence of Trinity in the history of man does not create a seperate sacral part in this history but sanctifies it; - experiencing the presence of Trinity comes about in faith structurized in a manner of dialogue. These assumptions are at the same time a shift in two directions: from God to man in the Descent of the Son and the Holy Ghost, and from man along with the Son and the Holy Ghost, in the Glory of God the Father.
Tendencje irracjonalistyczne i ich przezwyciężanie w teologii
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
Taken from the subject's point of view neither religion nor religious faith is exclusively the matter of human reason, but of the whole person and the grace of God. Both religion and faith in view of lived experience and religious experience are extremely complex. No wonder then that in the history of theological thought, which deals with their explication, also irrational tendencies have been given attention; those tendencies were usually conditioned by particular philosophical assumptions. Thus it was in the ancient times of Christianity (Tatian, Theophilus, Tertullian, and sects: Montanism, gnosis, Manichaeism, or Neoplatonism), in the Middle Ages (radical German mysticism, nominalism, Nicholas of Cusa), and in modern times (the Protestant faith of trust, fideism, traditionalism, Kantian agnosticism, idealism, modernism etc.). In keeping with the above Christinaity has often been charged with the accusation of irrationality, likewise faith and theology. The author has proved in a short analysis, starting from Jesus self-apology, that Catholic theology, apologetics and fundamental theology have alvays cared to show the rational foundations of Christianity as a revealed religion. They have also sought to show how reason participated in cognition and religious experience so that the act of faith was an act worthy of man as a rational person. Vatican Council I (Dei Filium) expressed it officially, and Vatican Council II has confirmed it extensively.
Maryjny aspekt cudu
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
In the popular vein of theological opinions, in folk religiousness and casuistry one may Find some opinions about Marian miracles, or else that it is She who sometimes makes miracles, especially in Marian sanctuaries. In view of these opinions the author has taken a critical stand, since it is always God who is the maker of a miracle (miracles). Mary in view of the role which She plays in the economy of salvation (the Mother of the Son of God, the Mother of the Church, all-intercessor of favours) intercedes (with the Son for us and pleads for a favour of His taumaturgie action for the benefit of natural good (health) and supernatural good of particular persons who particularly need it. In keeping with this, one may follow Benedict XIV and be justified in talking about the Marian aspect of miracle.

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