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

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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.
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.
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.
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.

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