Teologia w Polsce, 2014, Tom 8, nr 1

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35141

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Soteriologia zasługi i przyjaźni. św. Tomasz z Akwinu wobec „Cur Deus homo” św. Anzelma
Roszak, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The article presents actual debate about interpretations of Aquinas’ soteriology and focus his attention particularly to two concepts, which plays important role in thomistic approach to salvation. First, is the understanding of satisfaction which received in theology of Aquinas a personalist meaning. The main topic is manifest relationship with Anselm’s satisfaction and another perspective that take Thomas: juridical language can not occult his rely on friendship as principal category of his soteriological thinking. Thomas doesn’t develop the latest reformation idea of satisfactio vicaria, because his perspective is the inclusion of the believer in Christ. Besides, among the motives of incarnation the satisfaction is the last one. Second, the notion of merit has a profound relational character and manifest solidarity of Christ with the member of Mystical Body. In the presentation of Thomas’s thinking about Anselm theory we pay attention to the change of his attitude towards satisfactory from commentary do the Sentences to Summa Theologiae.
Wymagająca Miłość. Wybrane aspekty teologii Bożego ojcostwa w przesłaniu Jana Pawła II do młodzieży
Owsianka, Monika (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
John Paul II calls God Demanding Love and he puts this truth in the centre of his message for the young people. He does so since he experiences, in his own life, the very presence and actions of God the Father, who loves and demands. The Pope builds the science about Love basing on the Bible. In the light of selected texts from the Old Testament, he directly binds Love with Commandments. Demanding Love becomes a synonym of the Decalogue. In line with the message from the New Testament, he emphasizes that the commandment of love is the continuation and supplementation of the God’s Law and that its only rightness is God’s Love. The article devotes much attention to the Pope’s perception of Jesus. There are good reasons. John Paul II calls Jesus the Nature of God’s Love and keeps underlining that the Son of God points to God the Father with His whole existence and each and every action, thus reflecting His Love. In order to explain the specifi city of God’s Love, the Pope reaches for biblical images, referring to the scene when Jesus talks with the young man, to the Parable about the merciful father and recalls young John resting on the Master’s chest. In his teaching about God’s love, John Paul II emphasizes the very nature of God’s Love, always preceding human love, Its ability of continuous forgiveness and intensification of Love as the answer for men’s sins. Demanding Love constitutes a hermeneutic key of the Pope’s whole message for the young people. It is the most essential truth the Pope intended to pass to them. It is the key that explains the unexplainable, solving the irresoluble, opening what has remained closed before many young men.
Relacja objawienia do Pisma Świętego według Josepha Ratzingera (Benedykta XVI)
Zatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Joseph Ratzinger strongly emphasized the difference between the Revelation and the Holy Scripture. The divine Revelation can not be made equal with the letter of the Bible for in fact it is Christ himself who is the Revelation. The reality of the Revelation considered as an event is previous to the biblical account of this event and deeper than the latter. It means that the Revelation is always greater than the Scriptures themselves. Considering the Revelation and the Scriptures equitable means undermining the essence of the Christian faith which therefore becomes “religion of the Book” instead of being religion of the living Word. Understanding, what the Revelation and what the Holy Scripture is, is also a good starting point for taking into account the role of Tradition.
Gottes- und Trinitätslehre – ein oder zwei Traktate? Zur Deutschsprachigen Katholischen Dogmatik Des 20. Jahrhunderts
Hirsch, Andreas (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Artykuł zajmuje się wzajemną relacją między nauką o Bogu de Deo uno a nauką o Trójcy Świętej de Deo trino. Pierwsza zajmuje się istotą Boga i Jego przymiotami, a druga – Trzema Osobami w Bogu. Rodzi się zasadnicze pytanie, jak te dwa traktaty są przedstawiane w teologii niemieckich dogmatyk XX wieku i jak winny być rozumiane: jako jeden czy jako dwa oddzielne? A przy tym, jak rozumieć ich kolejność: czy jako następowanie dwóch traktatów po sobie, czy jako złączenie dwóch w jeden, czy wreszcie oddzielenie ich innym traktatem? K. Rahner zarzucał dogmatykom neoscholastycznym izolowanie traktatu o Trójcy. Uważał, że źródłem tego postępowania jest Suma teologiczna św. Tomasza. Natomiast M. Schmaus wspomniany rozdział traktatów widział po stronie Sentencji Piotra Lombarda. Stąd artykuł zajmuje się treściową analizą poszczególnych dogmatyk w XX wieku, aby wykazać, czy w omawianych traktatach istnieje jedność, czy rozdział.
Ks. Sylwester Jaśkiewicz, Eschatologiczny charakter Kościoła pielgrzymującego w posoborowej eklezjologii włoskiej, „Theologia Radomiensis” t. 9, Wydawnictwo Diecezji Radomskiej AVE, Radom 2013, ss. 463.
Jagodziński, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Fenomenologia i metafizyka wiary chrześcijańskiej
Barth, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
This article presents the personal dimension of faith. In the Old Testament, faith is the secure trust in God’s promise and leadership with relation to the people of Israel. True faith is demonstrated in the form of personal responses (Abraham, Moses, the Prophets). In the New Testament, faith is a concept for the relationship between God and human beings on the basis of God’s saving activity for, in and through Jesus Christ. Faith is the personal, fundamental option in which a human being, through grace and trusting in God’s power, specifically in Jesus Christ, responds in consensus with the Church with his confession of the saving event of revelation. In contrast to its the colloquial meanings (belief as suppose, be of the well-founded conviction, agree with an authority, trust in something based on probability) faith in its personal meaning is an absolute assent based on the inner certainty. The author refers to the phenomenological studies of M. Scheler , who distinguishes between faith (der Glaube, fides qua) and belief (das Glauber, fides quae). Faith is the orientation, attitude on the real existence in the sphere of the absolute – there is burdened with a value sense. In absolute value, which is God, can be answered in the form of faith absolute (full-person). In metaphysical approach faith is shown as comprising the sphere of “seeing” and “hearing” – this integral approach protects it from making insulation to reason, to make it understands.
Doświadczenie świętych w dziejach Kościoła i nowa ewangelizacja
Królikowski, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The experience of Church shows that saints played a vital role in its history, especially in the origin of evangelization. Therefore it is justified to ask a question about the specificity of evangelization throughout particular historical periods and saints’ contribution. According to the analysis of historical events, based on the theological key, certain images of sanctity were formed during the following ages. These models had distinctive features and developed in response to, both, ecclesial and cultural challenges. Models of: saint – prophet, saint – preacher and saint – patron should be particularly mentioned here. The synthesis of all these patterns may result in constructing the model of sanctity which is presented in the new evangelization.
Śmierć jako dobro i jako zło
Święs, Magdalena (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The reality of death, from which the human beings cannot escape, is seen mostly as their biggest enemy. This is also claimed in the Hole Bible (1 Kor 15,26). People try to defeat this enemy. But when they do not manage to do this, they try to forget about it, to throw it out of their consciousness. Then, death is treated as an evil, that is dangerous for human beings. Death can also be a real, tangible evil, when a person inflicts death on other people. Then, the treachery of this kind of death is not only evil against other people (abortion, euthanasia) but mostly evil against God, our Lord Creator. So, can we talk about death as a good thing? Yes, death is the highest good for a person, if they do not reject their relation with God as our Creator and will deepen their relation with Christ as our Redeemer in faith. Then, the people may have hope to fulfil their life in the Holy Spirit, for eternal life in God. The longing of this eternal life had been manifesting itself throughout the history of mankind and reached its reality and apogee in the Occurrence of Christ. This is how the Holy Bible and the christian theology show other aspects of death: Although it is still a biological event itself, death is not a physical defeat, but it is the God’s decision understood as “constant ruining of the old, so that it can be the beginning of something new” (J. Ratzinger). That God’s new act is the birth of new Adam, which is shown by the baptism, and in the future will be fulfilled with the Resurrection.
„Nie nawrócili się, ażebym ich uzdrowił” (J 12.40). Teologiczne aspekty modlitwy o uzdrowienie międzypokoleniowe
Nawracała, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The popularity of a prayer for intergeneration healing has been commonly observed in today’s Church. This peculiar phenomenon of our times is becoming a pastoral call as well. People participating in such prayers should be provided with suitable help and care to properly evaluate what happens in their lives. However, from the viewpoint of the Bible, tradition and theology, these types of prayers arouse more and more questions and difficulties. Lex orandi and lex credendi face each other, in addition to which the first one seems to be more valuable. The history of the Church does not yet know a case when both laws were supposed to stand in contradiction to each other. Lex orandi has rather always been a supplement to lex credendi. Is such an assumption also possible in case of prayers for intergeneration healing? This article points to such elements of the prayer, in which it becomes doubtful from the viewpoint of the tradition and Church teaching.
Wykroczyć poza teraźniejszość. Creatio continua w teologii stworzenia Jürgena Moltmanna
Maciążek, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The given study attempts to reconstruct the insight into the doctrine of creatio continua according to Jürgen Moltmann’s intuitions. As he claims, the idea of continuous creation – in order to be properly exposed – requires two approaches. Firstly, the traditional meaning of the given concept needs to be reminded; secondly, a holistic point of view, that includes the pneumatological and eschatological aspects, should be emphasised. Such an extended vision of creatio continua suggested by Moltmann leads to a conclusion that this element of Christian doctrine of creation is still important for today’s theology.
Harvey Cox, The Future of Faith, Harper Collins Publishers, New York 2009, ss. 245.
Walczak, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Keith D. Stanglin, Thomas H. McCall, Jacob Arminius. Theologian of Grace, Wydawnictwo Oxford University Press, New York 2012, ss. 240.
Dorocki, Damian (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Trudności w kościelnej akceptacji myśli Kopernika
Jezierski, Jacek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
Wcielenie w świetle teologów scholastycznych. Próba współczesnej relektury
Koper, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The God’s will is unchangeable. It cannot be changed by sin, neither by people’s prayers nor gifts giving for God. The Jesus’ Incarnation is wanted by God even before the sin. But this thesis was not so sure, because there is no full answer to this theese in the Bible. We can try to fi nd out the answer in the two major theological schools: tomistic’s and fraciscan’s. But unfortunatelly, there is a huge problem, because both of them state two very different answers. Today it is also very important question what caused the Incarnation, especially for theology. It is more proper to teach theology in a positive key, instead of thinking that all God’s actions are motivated by human’s sin.
Logos, pathos, ethos. Akt poznania teologicznego w perspektywie antropologicznej
Wiończyk, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The theological cognition act, which has constituted a subject of investigation for ages, is today related to new questions posed by the contemporary context. The notion of the social humanity legitimization is what influences its understanding. The question concerning the theological cognition act has a deep anthropological dimension in a double sense: from the side of the method – it is a human act, therefore its analysis may be based on elements of anthropological structure: logos, ethos and pathos; from the side of the performer: it is an act of the particular person living in the particular time. This means that the theological cognition act cannot be limited only to sentence assertion or system construction, but it must consider the dynamics of a human being in its relative character, as well as the total dedication to God.
Krzyż Chrystusa krzyżem Syna. Personalistyczny przyczynek do trynitarnej koncepcji ekonomii zbawienia (1)
Kunka, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)
The article discusses the question about the passion and death of Christ on the cross. This subject by analogy is taken in the context of the suffering of children and their parents. Jesus Christ is the Son of the God. The Incarnation, earthly life, passion and death on the cross have not changed this fact. Jesus is always the Son of the Father. Falsely accused, unjustly convicted, inhumanly beaten, dying on the cross – is always the Son of the Father. One cannot accuse Father of shedding the blood of the Son. The drama of Golgotha proves that the Father is faithful to his creation. The Resurrection shows that the Father has always remained faithful to the Son. Dying, the Son has given himself into the Father’s hands (Lk 23:46). Rising from the dead, Jesus demonstrated his reception by the Father. The Mother of the Redeemer was present on Golgotha. The Son and Mother by their suffering made a community of obedience to the Father. The source of this obedience is love.

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