Teologia w Polsce, 2014, Tom 8, nr 2
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Przeglądaj Teologia w Polsce, 2014, Tom 8, nr 2 wg Temat "Benedykt XVI"
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Pozycja Kościół świętych – Kościół grzeszników według Josepha Ratzingera – Benedykta XVIGóźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Any analysis of the problem of “the Church of saints and the Church of sinners” must start from defi ning the Church as such. First and foremost, the Church cannot be conceptually reduced to hierarchical structures, nor should be put on equal with the ecclesiastic institution. Instead, it must be seen as the personal communion of people with Jesus Christ. This view is originally expressed in Joseph Ratzinger’s claim that “The Church is the people of God as the Body of Christ.” This claim means that the Church does not create herself, that she is not a human creation, but she comes from God and it comprises the human co-element in the realization of the Divine Plan. In this sense, the Church is holy, yet, at the same time, she gathers sinners. This holiness relies on the unconditional grace of God’s Incarnation. Indeed, the Holy Church realizes the will of God and she is His envoy to the universe, while the Church of sinners is a Church made of people, trying to transmit God’s message to the world, despite the limits and sins of her members.Pozycja Przebóstwienie w perspektywie chrystologicznej. Śladami Josepha Ratzingera − Benedykta XVIZatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Benedict XVI wrote about a man’s universal longing to be “like God”. The first parents chose self-divinization instead of divinization by God’s grace. Pope Emeritus showed the mistery of divinization in the Christological perspective. It takes place similarly to the way two natures are united in one Person of the Son of God (the Council of Chalcedon). Showing way to the goal is a remedy for false understanding of what theosis is: it is obedience that leads through “the gate of Cross”. The way two wills (human and divine) are united in one in Christ is a condition and model of communion of God’s will and a man’s one (the Third Council of Constantinople).Pozycja Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera – Benedykta XVISzymik, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.