Roczniki Teologii Ekumenicznej

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Roczniki Teologii Ekumenicznej były kontynuacją „Roczników Teologicznych” zeszyt 7: Teologia Ekumeniczna, ukazujących się od 1993 r., wydawanych przez Towarzystwo Naukowe KUL. Ukazywały się w latach 2009-2013. Obecnie ponownie stanowią zeszyt 7 „Roczników Teologicznych”. Prezentują dorobek pracy naukowej Instytutu Ekumenicznego KUL oraz omawiają zagadnienia związane z teologią ekumeniczną, a także ruchem ekumenicznym.

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Charyzmatyczno-kenotyczny wymiar przynależności do Kościoła
Moskałyk, Jarosław (Towarzystwo Naukowe KUL, 2009)
The entire New Covenant, penetrated by the Spirit, introduces man to the events from the life of Christ. These events are best presented and continued in the Church. He who accepts the gift of membership in the Body of Christ simultaneously accepts membership in the charisma of the Holy Spirit. Thus, one is no longer merely an individual – one finds the strength to exist and act together with others for common good. The true communion in community with others makes one better understand the charisma of one’s belonging to the Church. The entire charismatic reality of the Church empowers her members to bravely follow the apostles. An open relation to the Church makes one see her as imperfect, limited with human fault, i.e. marked with kenotic reality. The perspective of charismatic and kenotic realization of the Church even more strongly reveals the Church’s redemptory mission in the world. Simultaneously it becomes a stimulus for all believers for a truly Christian identification.
Księga pamiątkowa „Różnić się w zgodzie”
Pawłowski, Sławomir (Towarzystwo Naukowe KUL, 2009)
Kościoły chrześcijańskie na Bliskim Wschodzie
Kaim, Andrzej (Towarzystwo Naukowe KUL, 2009)
Problematyka moralna w dokumentach synodów Kościołów ewangelickich w Polsce
Hintz, Marcin (Towarzystwo Naukowe KUL, 2009)
Znaczenie pneumatologii dla otwarcia ekumenicznego
Czaja, Andrzej (Towarzystwo Naukowe KUL, 2009)
The article is an attempt to designate the significance of pneumatology for ecumenical openness of Christian Churches and Communities. It consists of three parts. Firstly, from the Roman Catholic perspective the Author indicates some reasons for necessity of taking into account and unceasing learning of pneumatology. It has been important to analyze negative results of the before Council closeness for the Holy Spirit in the Western ecclesiology as well as positive fruition of the openness for Him at Vatican II. The main part of the article turns a Reader’s attention towards the possibilities of mutual enriching by various components of pneumatology in the scope of the interpretation of an act of faith, the Word of God, Tradition, new humanity, connectedness of saving economy of the Son with that of the Holy Spirit, the identity of the Spirit in Christ and in Christians, saving mediation of the Spirit and His life-giving activity. The Author presents chances of ecumenical dialogue in the third part of the article. It would be possible to notice and use them if one undertakes the deeper afterthought on individual plots of pneumatology. He shows how to do it referring to three threads of ecclesiological pneumatology.
Eklezjologia w dialogu
Górka, Leonard (Towarzystwo Naukowe KUL, 2009)
Czy istnieje możliwość opracowania antropologii wspólnej dla wszystkich chrześcijan?
Bujak, Janusz (Towarzystwo Naukowe KUL, 2009)
The purpose of this article is to give the evidence that the anthropology of imago Dei could be considered as the groundwork for the common anthropology valid for the whole Christianity and it also depicts the vision of man as the answer to the demands of every human being of the postmodernism epoch. The starting point of our reflection is the fact of the return of the interest in anthropology in the 20th century among the theologians of the three great Christian denominations: Orthodox, Protestant and Catholic. When in the 20th century the ecumenical movement appeared, theological anthropology, which both joins and divides Churches, became very crucial and still it is getting more and more important. After many years of ecumenical dialogues we can affirm that, despite the differences, all Christians understand man as a imago Dei – the image of God. He was not only created as such, but has always been, despite the original sin. Man is the image of God One in the Holy Trinity who lives in mutual relations, that is why human being is also highly relational. He lives in the relation with God, with another human being, and with the created world over which he was appointed as the master and manager. All Christian Churches which took part in the ecumenical dialogue agree that the source of this anthropology is the Bible; they will also agree about the original sin and his consequences for the human nature considered in the light of Jesus Christ; finally, they will agree on imago Dei as the foundation of the personal dignity of man. There are still differences, the questions that require more theological work, for example distinction between image and likeness; the concept of theosis – deification present in the orthodox theology and considered as problematic by the protestant theology; the Churches teaching about the ordination of women and homosexuality. At the end of the article we have some examples of the perspectives that give the anthropology of the image of God. This concept of human can help to overcome the contemporary crisis of anthropology, the result of the postmodernism. This anthropology also claims that all Christian Churches are able to give the common answer to the ethics questions such as abortion, euthanasia or genetic manipulations. The author also suggests that all Christian Churches, as the starting point and foundation, should take not only the Bible, but the anthropology of the Fathers of Church as well.
Czy ekumenia może odmienić oblicze chrześcijaństwa?
Hryniewicz, Wacław (Towarzystwo Naukowe KUL, 2009)
Działalność naukowa Instytutu Ekumenicznego KUL w 2008 roku
Leśniewski, Krzysztof (Towarzystwo Naukowe KUL, 2009)
Sofiologia w rosyjskiej teologii prawosławnej. Wykłady w roku akademickim 1962/63 na Wydziale Teologicznym KUL
Waczyński, Bogusław (Towarzystwo Naukowe KUL, 2009)
W trosce o apostolską wiarę
Kantyka, Przemysław (Towarzystwo Naukowe KUL, 2009)
Wielki sobór Rosyjskiego Kościoła Prawosławnego w monografii francuskiego badacza
Kuprianowicz, Grzegorz (Towarzystwo Naukowe KUL, 2009)
Ekumenizm – prawda w teorii i życiu
Jaskóła, Piotr (Towarzystwo Naukowe KUL, 2009)
Maryja w dialogu Kościoła polskokatolickiego i rzymskokatolickiego w Polsce
Napiórkowski, Stanisław Celestyn (Towarzystwo Naukowe KUL, 2009)
Misterium osoby w teologii Metropolity Johna Zizioulasa
Leśniewski, Krzysztof (Towarzystwo Naukowe KUL, 2009)
The personal identity has become a very important issue in the contemporary anthropological discussion. Many thinkers try to explain the existence of human person from atheist point of view. They often have been very hostile towards Christianity. Today there is a crisis concerning the understanding of human person particularly in such disciplines as psychology, sociology and medicine. Christian intellectuals have been called to respond to various philosophical and psychological currents which tend to diminish and reduce human person and treat it as solely earthly creature. Orthodox Metropolitan John Zizioulas during last five decades have been defending the Christian concept of person. In his theological investigations he has undertaken such difficult issues as human freedom, otherness and truth. Successfully, he managed to combine the theological wisdom of the Fathers of the Church with a very good knowledge of ancient and modern philosophy in order to help both Christians and non-Christians to take a fresh look on the meaning of person. This article is an attempt to present in a very concise manner a very sophisticated ontological thought of Zizioulas. It starts from describing the content of two archaic Greek notions, such as: prosopon and hypostasis. This basis is a necessary introduction to depict the essence of the creative contribution of early Christian intellectuals, who combined the meaning of notions prosopon and hypostasis and applied them into theology. Zizioulas defines that exceptional work as the revolution of the Cappadocian Fathers. The main purpose of this endeavour was to create a notion, which would express an ontological content to each person of the Holy Trinity, without endangering its main biblical principles: monotheism and the absolute ontological independence of God in relation to the world. According to Metropolitan of Pergamon only an absolute person could have created the world in freedom and in this way rendered human personhood possible. Zizioulas distinguishes two different modes of human existence: the hypostasis of biological existence and the hypostasis of ecclesial existence. This is basically the distinction between human personhood understood as “individuals” and as persons. Conceiving human beings as individuals it means conceiving them as creatures so that substance, or their biological nature, has preceded. The individual, being of a part of the created world, is a “personality” understood as a complex of natural, psychological or moral qualities centered on the axe of consciousness. Human being as the individual is subject to the law of necessity and usually affirm oneself in contrast to all other beings. Hypostasis of biological existence in order to become the hypostasis of ecclesial existence needs to become the subject of deindividualization and personalization, what can be possible only in the Church – the pneumatologically constituted body of Christ. Human beings can become persons through baptism and can live as persons through the Eucharist. The Metropolitan of Pergamon underlines the fact, that the person is an identity that emerges through relationship. He also stresses that human beings can love only if they are persons, i.e., if they allow the other to be truly other, and yet be in communion with them. If we love the other not only in spite of his or her being different from us but because they are different from us, or rather other than ourselves, we live in “freedom as love” and in “love as freedom”.
Ksiądz Profesor Leonard Górka SVD
Kantyka, Przemysław; Koza, Stanisław Józef; Labudda, Alfons; Pawłowski, Sławomir (Towarzystwo Naukowe KUL, 2009)
Mistyczny wymiar Kościoła
Górka, Leonard (Towarzystwo Naukowe KUL, 2009)
Poglądy eschatologiczne we współczesnej teologii prawosławnej
Tofiluk, Jerzy (Towarzystwo Naukowe KUL, 2009)
Konstytucja apostolska Benedykta XVI „Anglicanorum coetibus” i jej implikacje dla życia wspólnoty anglikańskiej
Kantyka, Przemysław (Towarzystwo Naukowe KUL, 2010)
The article describes the new situation created by the publication of pope Benedict XVI’s Apostolic constitution “Anglicanorum coetibus”. As first there is a depiction of key-notions in Anglican theology, as well as the explanation where so called ‘Anglican traditionalists’ come from. In the next part the Author describes the situation of internal divisions in Anglican Communion caused by controversies over women’s ordination (in the past) and gay ordination and marriage (at present). On the basis of these statements the Author explains why the apostolic constitution “Anglicanorum coetibus” has been necessary and whom is it really addressed to. Then, we find the brief presentation of the content of “Anglicanorum coetibus”, followed by the description of first reactions from Anglican protagonists and adversaries of the papal document. The article next portrays the initiative of Anglican Global South as a response to regrettable developments in Anglican Communion. According to the Author the life-long solution for Anglicans may come with wide-spread adoption of the Anglican Covenant, strongly supported by the Archbishop of Canterbury. The solution opened by the papal constitution will probably atract only a small (about 0,5% of Anglican population) group of above named traditionalists. The article is summed-up by a bitter reflection about the lack of care for Christian unity in controversial decision-making by some Anglican (especially ECUSA) and protestant Churches.
W poszukiwaniu nowych dróg ku jedności chrześcijan
Leśniewski, Krzysztof (Towarzystwo Naukowe KUL, 2010)
The first part of the article describes signs of a crisis of Christianity in the contemporary world. One can distinguished both the deepening of a crisis of faith and various threats, which have been very dangerous for Christians. Among many causes of the modern crisis of faith it should be pointed out the tolerance for pathologies, the triumph of atheistic philosophies, the anthropological reductionism, and the relativisation of personal evil. Apart from that in some countries in the world Christians have been persecuted and even put to death. It is necessary to take into account this general context if one would like to take into consideration the problem of the necessity of common witness on Christ and the cause of the lack of Christian Unity. Today, as the Author ascertain in the second part of his text, it is impossible to deal with ecumenical matters without relating them to various factors influencing on the situation of Christianity in the world. As it is evident, so far the full Eucharistic Fellowship has not been reached by the ecumenical dialogue. Practically, a greater part of agreements of theological dialogues have not got reception on the parish level. There is no common Christian language, which could be commonly used, what it points out to a deep disagreement about the Truth. From the Orthodox point of view unity is to be understood not as a mere administrative arrangement and a human achievement, but as a manifestation of grace and as the fullness of the new life which renews the earth-born and the whole of their world. In order to understand why the Christian unity is so difficult to acquire it is necessary to look at the Church of Christ as a personal community in resemblance of the Holy Trinity as the community of the Divine Persons. The Author in the third part of the article underlines that the Trinitarian relations between God the Father, the Son of God and the Holy Spirit consist the most perfect pattern for relations between human persons in the fellowship of the Church. From such a point of view the Church is not an occasional ‘happening’, where the Word of God is preached and listened to and the sacraments are performed, but as the reality of sonship in the Spirit, that is, as a constant movement of filial grace from the Father, giving his Son to us in the Spirit, and as a return of this by us, ‘giving grace’ to him by offering back to him his Son in his incarnate, sacrificial and risen state as the head of a body comprising all of us and all that exists. The fourth part of the article refers to a question of the unity of the Church and understanding of truth. The problem of understanding of truth in the Church may be expressed in the following question: How can we hold at the same time to the historical nature of truth and the presence of ultimate truth here and now? For an answer to this question it can be very helpful to look at the Greek Fathers, both their failures and their success, in arriving at an understanding of truth which might have meaning for a person of Greek mentality, without betraying or distorting the message of the Bible. Their spiritual and intellectual contribution has been essential for a reflection on the relation between truth and salvation. They underlined that human person as the whole (not only his reason, but all functions of his intellect in connection to soul and body) was committed into the process of learning truth. Therefore bodily ascetism in the Church is one of essential conditions of approach to truth, the supreme road to theological knowledge. It is not possible for human being to come to know the truth of life, the truth of God and the truth of his own existence purely through intellectual categories, relative analogies and conventional expressions, because they give only a relative and conventional knowledge. Knowing God is possible only in Christ, who as the personal Truth has been the source of all truths. In order to know Christ as Truth it requires opening for His presence not only on the level of reason, but approaching Him in ones intellect, soul and body. Particularly, the change of the intellect (Gr. μετάνοια) is very important on the way toward the uniting Truth. There are some important conclusions, indicated in the final part of the article, resulting from the Christian understanding of the uniting Truth for ecumenical endeavors. Particularly important is not to treat the doctrinal ecumenism solely as an intellectual convergence process in separation from all that, what constitute the life of the Church of Christ. One has to remember that notions taken from kataphatic theology should be supplemented by notions from apophatic theology, because the knowledge of God is knowing the Unknowable. Striving for the unity of Christians, similarly to striving for the unity of a human person in relation to God, requires the change of intellect, by the attention (Gr. προσοχή), watchfulness (Gr. νῆψις), prayer, the Liturgy and ascetism.

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