Roczniki Teologiczno-Kanoniczne, 1989, T. 36, z. 2

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Sakrament bierzmowania
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The sacrament of confirmation, which was separated from baptism in the apostolic times, makes us particularly aware of Pentecost, being at the same time a sign of continual descending of Jesus Spirit after the fashion of the Church. Consequently, it is a sacrament of constituting the Church in a human soul and in all fellowship structures. It binds strongly the Church of Jesus Christ with history and Christian praxis. It is a source of power, a sign of the ecclesial Holy Spirit which Spirit gives the ecclesial communion and the communion of the faithful with Christ. It transforms everyday life into a pneumatological life. It is an individual sacrament and at the same time social. It embraces also family (Home Church) and the nation.
Refleksje nad formacją w diecezjalnych seminariach duchownych
Bartnik, Czesław Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The author considers the main formative structures in diocesan seminaries after the Vatican Council II. He claims that the seminary should be left as a scientific and educative structure, though he is well aware of its advantages and disadvantages. He also brings out some new suggestions. These suggestions aim at greater subjectivizing and intensifying the actual and multidirectional work of students. The seminary should be a pattern for civil seculary schools.
Działalność naukowa ks. prof. dra hab. Czesława Stanisława Bartnika w latach 1983-1987
Kowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
Macierzyńskie pośrednictwo Maryi w świetle encykliki Redemptoris Mater Jana Pawła II
Macheta, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The encyclical Redemptoris Mater which encyclical has as its aim bringing people to Marian religiousness and spirituality, exposes the maternal mediation of Our Lady. The Vatican Council II interprets Our Lady's Christocentric mediation as a mediation in Christ. Such a mediation takes on a pneumatological completion and personalistic interpretation. That Christocentric and pneumatological understanding of mediation presents Our Lady as being clocely united with Christ and the Holy Spirit. It is thanks to the Holy Spirit that Mary's maternity exists in the Church as an intercessory mediation, which mediation is a subordinate form of Christ's acting towards us and in us. On the other hand, the personalistic interpretation of that mediation reveals Mary's personal influence on our persons, which influence consists in strengthening Christ's activity towards us and, at the same time, intensifies our ability to receive Christ.
Milenium chrztu Rusi Kijowskiej. Międzynarodowe sympozjum naukowe Instytutu Ekumenicznego KUL pod patronatem Komisji Episkopatu do Spraw Ekumenizmu 8-10 III 1988 roku
Koza, Stanisław Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
Rozumienie rzeczywistości w personalizmie
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The elements of personalism in anthropology have been present in many systems for a very long time, though they were not called personalism directly. But we still lack a personalism well developed into a complete system or even into a complete and many-directional trend of thought within the sphere of the theory of being in general. I propose in this respect an in tegral, realistic, synthetic and absolute personalism. It views the whole reality through the fact and mystery of a person. The person is a principle, reason, key, goal and sense of any reality. Being can exist, and be understood, ultimately and solely as personal, or rather, as related to person. The person is the starting point of any reality and it "certifies" that this reality is real. Hence antipersonalism is the greatest mistake and the worst evil. It is simply an antiphilosophy.
Prawda – Kościół – miłość. Czy Kościół prawdziwy może szczerze uprawiać ekumenizm?
Napiórkowski, Stanisław C. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The paper takes up the problem of a denominational decision and ecumenical openness which problem is principal in ecumenism. Different Churches eagerly emphasize their own authenticity or truth fulness which is opposed to untruth fulness or incomplete truth fulness of other Churches. The author claims that putting things in this way is a misunderstanding which he explains per longum et latum. None of the Churches is in possession of the whole truth. Each Church is on its pilgrim age to the fulness of the truth in eschata. A Church can be true only in the dynamical sense of the word. It means that it is saint and at the same time sinful; it is one and yet it tends to unity; it is universal and it yearns to expand; it is apostolic and yet it tends to apostolicity; it possesses the fulness of good and yet it does not stop praying so that the Lord fill it with good; it has received means needed for salvation and it gets to know them better and better over the ages and it serves humanity better and better using these means; it is teaching and it continually learns itself; it gives gifts and it needs gifts; it sanctifies and it calls upon the Spirit of Sanctification; it proclaims God's Word and must obey this Word; it corrects and needs corrections; it is pure and needs purification; it brings up and needs to be brought up. A statical understanding of the possession of the full truth leads to conservatism and blocks the way to an authentic dialogue among Churches. In traditional apologetics there is one well-known reasoning, i.e. "There is only one truth [...] That is why there cannot exist two true Christ Churches. Since our Church is the true one, and others identify themselves with ours, then they cannot be true". Such a reasoning contains an error of identifying the logical truth, which is one, with the truth (authenticity, truthfulness) of the Church. Each) Church has a rich stratum of convictions in matters of faith and morality. It regards some of them as the articles of faith and others as their interpretations, and still others as its own institutions or formulas accepted on the basis of mutual agreement. In view of that, in order to prove untruthfulness of a Church, it is not enough to prove that there is an error within its principles. We can find many errors in every Church which fact does not necessarily decides about its inauthenticity or untruthfulness. We cannot defend the thesis that there is a Christin Church in which everything is undoubtedly true, everything is in accordance with Christ's institution... Even in those Churches which regard themselves as truly and authentically belonging to Christ, there are, without any doubt, non-Christian and non-evangelical elements. Each Church has a chance to become more and more of Christ, i.e. more "truthful". This problem should be brought onto the level of the hierarchy of truths and we should ask about every particular Church, to what extent it remains faithful to Christ's institution and will. We should ask about that which is central in the Gospel.
J. H. Newman o przesłankach biblijnych Niepokalanego Poczęcia i roli Magisterium w spornych kwestiach doktrynalnych
Życiński, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
J. H. Newman's mariological doctrine, though it was set up in the previous century, remains in its asic assumptions coherent with the postulates of the VIII's chapter of Lumen gentium and Marialis cultus, which both appeal to the biblical, liturgical, ecumenical and anthropological way of Marian religiousness, taking the above-mentioned elements into account by the English convert was made against the background of some considerations within the range of biblical anthropology and soteriology rooted in the trinitarian tradition. Our Lady is presented here as the One who while being visited by the Holy Spirit accepted God's call directed to Her. She became the Mother of the Incarnate Word. Newman set up this doctrine both on the Bible premises and Tradition. The paper presents Newman's view points on the matter of argument dealing with the doctrine of Immaculate Conception, a necessity to exist within a Church, and the role played by the infallible authority of magisterium . A part from pointing to the soteriology of the New Testament as the basis for the dogmatic status of the Immaculate Conception, the paper presents also the way Newman motivated his arguments in favour of the doctrine. His motivation does not mean a definite proof of the thesis of the Immaculate Conception, but an attempt to free it from "an aura of some improbability".
Teologiczna wizja dziejów w pismach metropolity Iłariona
Hryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
Hilarion was in 1051-54 the firs t Russian metropolitan of Kiev. He is the author of some w ritings known as the Sermon on Law and Grace (Slovo o zakone i blagodati). These w ritings seem to be originally separate works: a paschal sermon on Law and Grace, The Praise (Pochvala) of prince Vladimir, The Prayer (Molitva) and his personal Confession of faith. In his writings Hilarion developed an original and optimistic theology of history, centered around the person and the work of Christ. It is a historiosophical reflection on the fate of judaism, on the historical role of Christianity and on the history of the "Russian land". Hilarion shows the long process of liberation of mankind from the "darkness of idolatry" and the captivity of the Law to the life enlightened by the "word of the Gospel". The fate of Judaism , however, does not interest him in itself, but rather in connection with the Truth and the Grace, incarnated in Jesus Christ. The author of the paper gives first several hermeneutic observations, criticizing some recent non-Christian interpretations of Hilarion's historiosophy in purely secular terms. He presents the Hilarion's understanding of the historical importance of Christianity, the central role of Christ, the providential meaning of people and events in the history of Russian nation. Finally the paper deals with Hilarion's view of divine Grace and the unfaithfulness of the nation (special attention is devoted to The Prayer). Some sixty years after the christianisation of the Kievan Rus', the old-Russian theological thought gave witness to its deep understanding of human history, full of confidence and optimism.

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