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

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/4728

Przeglądaj

Przeglądaj Roczniki Teologiczne, 1993, T. 40, z. 2 wg Temat "Christianity"

Wpisz kilka pierwszych liter i kliknij przycisk przeglądania
Teraz wyświetlane 1 - 3 z 3
  • Miniatura
    Pozycja
    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.
  • Miniatura
    Pozycja
    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.
  • Miniatura
    Pozycja
    Tendencje irracjonalistyczne i ich przezwyciężanie w teologii
    Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    Taken from the subject's point of view neither religion nor religious faith is exclusively the matter of human reason, but of the whole person and the grace of God. Both religion and faith in view of lived experience and religious experience are extremely complex. No wonder then that in the history of theological thought, which deals with their explication, also irrational tendencies have been given attention; those tendencies were usually conditioned by particular philosophical assumptions. Thus it was in the ancient times of Christianity (Tatian, Theophilus, Tertullian, and sects: Montanism, gnosis, Manichaeism, or Neoplatonism), in the Middle Ages (radical German mysticism, nominalism, Nicholas of Cusa), and in modern times (the Protestant faith of trust, fideism, traditionalism, Kantian agnosticism, idealism, modernism etc.). In keeping with the above Christinaity has often been charged with the accusation of irrationality, likewise faith and theology. The author has proved in a short analysis, starting from Jesus self-apology, that Catholic theology, apologetics and fundamental theology have alvays cared to show the rational foundations of Christianity as a revealed religion. They have also sought to show how reason participated in cognition and religious experience so that the act of faith was an act worthy of man as a rational person. Vatican Council I (Dei Filium) expressed it officially, and Vatican Council II has confirmed it extensively.