Wrocławski Przegląd Teologiczny, 2007, R. 15, Nr 1

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Jüdisches Pascha und das letzte Abendmahl von Christus
Caban, Peter (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Atheismus: Ideologie, Philosophie oder Mentalität?, red. R. Faber, S. Lanwerd, Könighausen-Neumann, Würzburg 2006, ss. 269
Machnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Nasza przyszłość
Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Bóg jest dobry
Nitecki, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Życie w czystości w ujęciu Tertuliana
Łuźniak, Adam (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Rola stowarzyszeń chrześcijańskich w kształtowaniu moralności publicznej
Krucina, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Author is showing his topic in three mental stages: 1. Internal – educating from the inside is holding the presence in world with God; 2. – Secularism in world, but not around of world; 3. Interpretation of the world – instrument of the evangelization. Slate institutions without people are empty, cold. You can heat only human value up. Only living people, only formed and responsible citizens, can carry value and beliefs into opened, into empty, into the cooled space of the social life in order around them to build lively – bond areas of families, administrative districts, the profession, the nation, you, the culture, the economy, administration, media, areas of associations and self-government bodies. Performing such great tasks isn’t coming alone. Hence the missionary activity secular, the entire Christian activity in world must use with formed, organised solidarity. She is demanding the institution, the organization, the catholic association. This mission is taking the besinnina from our spiritual culture, from the supernatural participation, from the most intimate intimacy with God.
Skarb życia człowieka
Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Głoście Dobrą Nowinę
Machnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Czuwajcie – czuwam!
Radecki, Aleksander (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Święty Tomasz wobec sporu o osobę ludzką
Król, Remigiusz (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Man in the learning of St. Thomas is compositum with folding – of coexisting substances. The human person needs both material, as well as spiritual goods, holding his/her own inalienable being and different subjects: societies and families. With the penetrating intuition and understanding St. Thomas assigned cells, in which best the human personality will come true to the man (being): as the existence the casual man recognizes himself as spiritual existence (at least bodily), existence, of which the Absolute is an ultimate rightness of both existing and acting. It is he is an aspiration and a purpose of getting to know that special creature. What’s more – and it is both a memorable contribution to the development of Christian philosophical anthropology and inheritances lasted for European – St. Thomas saw the man in the perspective of his possibility: as the dynamic being, for which the living unity is a feature of the excellence as a summons not that much for getting it on means of uniting both cooperating of the mind and combined in cognitive acts and moral – willpowers aimed at the Destination God Most High.
Maryja uczy nas zdobywania szczytów
Wenz, Wiesław (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Wydarzenie nocy betlejemskiej
Irek, Waldemar (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Biblia a Kościół
Gołębiewski, Marian (Papieski Wydział Teologiczny we Wrocławiu, 2007)
The Bible is a book of the Church. The church in Bible finds itself. On the time of the Old Covenant the chosen nation found identity in the Pentateuch and in the calling of prophets. Torah and prophetic books shaped all the nation. On the time of the New Covenant the Church finds identity in books, which with time, He regarded as inspired. For the Church faiths became the norm. So the Bible is part of the Church. The New Testament in it developed – and inversely: the Church was shaped by books of the New Testament. This specific feedback caused that the Bible was a product of the vivid present tradition in God’s people, this way of Old, as well as New Testament, the one whereas people found the norm of their faith in it. God with one thing and the same act of the will the Church planned the institution of the salvation and the Bible as its constitutive element. In fulfilling the God’s plan of salvation God in the only and indissoluble way bound the Bible with the primitive Church. Manifesting God given in one piece to the apostolic Church was a source in God’s intentions made more objective and a norm of the faith for people of all times. As such could be they expressed by Church and it exclusively in the written form. Hagiographers are not only transforming of God’s Revelation, but also with living witnesses of this faith made more objective of the Church. The unabridged truth, promised as the source of the faith and the objective norm of conduct, already at the apostolic Church is work of the Holy Spirit. God is an author of the Bible as the Author of the Word and the Church of saving the institution and the tool. The man is an author of the Bible as books. A task of theologians is explaining what the attitude of the Bible to the Church relies on is. The Bible came into existence in bonds of believing people. She is an expression of the faith at first of Israel, and then of the first Christian communities. The Bible, staying in the dense contact with the vivid tradition which is preceding it always accompanies it and so to speak is supporting in the being, is a privileged middle which God is also today using at building and the proliferation of the Church as God’s people. Although the Church isn’t over the authority of the Writing, the Church has the authority so that propagate and interpret the writing system. Passing on faith is work of the Church. The Bible is a book of the Church. Passing on faith cannot be separated from the Church or the Bible cannot be separated from it. The church is regarding the Bible as the rule of the faith. The Church’s teachings should draw from the Writing and to be surrendered to it. To sum up, the Church is it which is listening to the word of God said through the Writing and authoritative – with the help of – theologians is interpreting them.
O. Andrzej A. Napiórkowski OSPPE, Homo ecclesiasticus. Szkice z antropologii eklezjologicznej, UNUM, Kraków 2007, ss. 320
Nowicki, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Czekanie na królestwo
Siemieniewski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Bogactwo w oczach Boga
Hergesel, Tomasz; Jarząbek, Zofia (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Scientia et religio. Religionsphilosophische Orientierungen. Festschrift für Hanna-Barbara Gerl-Falkovitz, red. R. Kaufmann, H. Elbert, Dresden 2005, s. 521
Machnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2007)
„Modlitwa biednego przeniknie obłoki”
Lubowicki, Kazimierz (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Grzegorz M. Bartosik OFMConv, Mediatrix in Spiritu Mediatore. Pośrednictwo Najświętszej Maryi Panny jako uczestnictwo w pośredniczącej funkcji Ducha Świętego w świetle teologii współczesnej, Lublin 2006, ss. 582
Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Ks. Józef Tischner – krytyk tomizmu
Baczyński, Witold (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Attempts of analyses are standing in contradiction to a few stereotyped opinions it is possible to hear which from the mouth of opponents to – of criticisms of the Thomism of philosophy of the drama. For first, polemics with the Thomism weren’t a result of the arrogance, prejudice or of the ignorance of the opponent. Indeed, one should admit that the tongue and argumentation Tischner used which many times diverged from norms and it could offend tomist, but it isn’t possible to say he ignored their arguments. His polemics with the Thomism were an attempt to stand up to the concept which seemed to be insufficient in contemporary world and asking questions for the shape of contemporary philosophy and theology. Let us notice, that questions which he put contemporary for oneself tomist, were questions directed at people dealing with „making philosophy” Tischner sought the method which in the scientific way will portray the complexity of the everyday life which will demand this forgotten and omitted in the process of the abstraction everyday life. For him a hermeneutics which could not in his view was such a method to entertain one another on land of the Thomism. Stating that instead of the Thomism he suggested philosophy of the drama isn’t also a truth, accessible for the ordinary reader, on account of the simplicity of language, hence light, simple and pleasant. The conception as personas and as the religious being is deprived of the man of illusions of possibilities concerning it and is opening it for unceasing struggle for choice of the Good. It is finally worthwhile noticing that the project of the religious thinking wasn’t only with result of the awareness of the coming death of the author. Even if yes, in it is this making its way towards the death an extraordinary intuition concerning the shape of contemporary philosophy is hidden, as if the philosopher of the drama predicted that the beginning of XXI century would be marked with the thought above religious philosophy. The conclusive word belongs to Good deeds, for which to the name Mercy God, generosities being a word of God.

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