Roczniki Teologiczne, 1993, T. 40, z. 3

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Przeglądaj Roczniki Teologiczne, 1993, T. 40, z. 3 wg Temat "Bóg"

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    „Nowy człowiek” w Chrystusie
    Rosik, Seweryn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    The author’s paper reflects the basic problem in Christian life. It is the theologico-moral implications of the mystery concerning creation and salvation which mystery determines the ontological and axiological dimension of Christian existence. Due to the fact of creation and redemption, coming about thanks to Christ, the Son of God, man has reached the state of a particular transformation of his whole personal structure. This transformation is called „deification” Man has become „new man”, receiving the gift that God’s life granted to him. The Initiator and Creator of „new mankind” is Christ, God’s „Word became flesh and dwelt among us” (J 1, 14). Thanks to that, mankind has gained the ultimate fulfilment. Christ as „the image of the invisible God” (Col 1, 15) is at the same time a prototype of the whole mankind. In this role He becomes an objective, universal, and at the same time concrete norm of Christian behaviour. He is „ the way, and the truth, and the life” (J 14, 6) of Christians. He justifies any moral laws and calls on to „being” in Him as participation in the life and action of God. The mystery of man is clarified in the mystery of the Incarnate Word (KDK 22). He creates the Christian as the „new man” as well as creates a certain state of identity with Himself. This comes about in sacraments through baptism and other sacraments. The Christian becomes from that moment on „a new creation” (II Cor 5, 17) and a member of the Supernatural Fellowship of the People of God. Thus the whole reality of Incarnation and Redemption is assimilated. The man, endowed with the gift of freedom and responsability, and aware of his dignity as „the child of God”, reads out in himself the normative echo of his own „becoming Christ”: „It is no longer I who live, but Christ who lives in me” (Ga 2, 20). In keeping with the theologico-moral principle: „Agere sequitur esse” the action is an unveiling of existence. The „new man” (esse) is supposed to act (agere) as it is required of him by Christ who lives in him. It means to direct oneself by the law of grace, the law of love, the law of kairos (charismatic normative). The „new man” in Christ as a fellowship entity, dialogai entity transforms not only himself in an individual manner, but also shapes the models of social life, joining in every sphere of human activity the building of „the civilization of love”.
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    Współczesny człowiek - drogą Kościoła. Refleksja nad nauczaniem Jana Pawła II
    Nagórny, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    According to John Paul II the Church should read out man as its principal way. He means here not an „abstract” man but a „concrete” man, that is man considered in his whole complexity of his life situation. John Paul II from the beginning of his pontificate has sought to describe this situation of the contemporary man so that to point out the essential tasks of the Church. The paper seeks to give a synthetic view of the situation of the contemporary man in the light of papal teaching. First the author points to the ethical meaning of that situation. A psychological-sociological analysis does not suffice. In order to read out the ethical situation as a temporal concrelization of the voice of the Lord one needs to look at it in the spirit of faith, from the perspective of the so-called „theology of the signs of the time” Then the challenge posed by the particular situation becomes a calling which bears a personal character: it is the voice of the calling God. The pope very clearly points to an ambivalent character of many phenomena and events which make the contemporary situation of man: these are the ups and downs, the chances and threats. It seems, however, that the pope emphasizes strongly enough all that which point to the threats to the contemporary man. These threats are connected, above all, with the unsettled hierarchy of values and with the wrong conception of freedom. Feeling the responsibility for the salvation of man in each epoch, the Church cannot be closed to the problems of contemporary man. According to John Paul II it is the openness in the spirit of truth and love, as well as trust towards the man himself. Independently of a critical approach to so many phenomena of the present times, the Pope says that one should not subdue to pessimism, despair or passivity.