Polonia Sacra, 2004, R. 8 (26), Nr 15 (59)

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Przeglądaj Polonia Sacra, 2004, R. 8 (26), Nr 15 (59) wg Temat "apostles"

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    Aż Chrystus się w was ukształtuje
    Sikora, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
    In my paper, I examine rev. Stanislaw Wronka's interpretation of the New Testament teaching concerning identification of a Christian with Christ. Wronka argues that according to the NT every Christian can (and ought to) become very similar to Christ, but that some difference in nature between them will remain for ever. I propose a thesis that – in eschatological perspective – identification of a Christian with Christ is total, i.e., that according to the NT (especially St John and St Paul) the ultimate destination of the human being is not only to be like Christ, but to become the very Christ.
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    O chrześcijańskie rozumienie trzeźwości
    Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
    The article discusses New Testament texts related to the issue of sobriety as understood in its narrow and broad sense. The enlisting of technical terminology related to sobriety is followed by a discussion of the texts which accentuate an eschatological motif of sobriety understood as watchfulness. Consecutive texts under analysis (Rom 13, 13, Tit 2, 2-3) carry admonition for not indulging too freely in alcoholic beverages, while others (1 Pet 1, 13; 4, 7; 5, 8) are a call to be sober in a figurative sense. Finally, sobriety as required of servants of the Church (1 Tim 3, 2-5.8-13; Tit 1, 5-9) is discussed and lastly – as based on two texts (1 Tim 5, 23; 2 Tim 4,1-5) – the issue of abstinence and sobriety in Timothy. Text analysis leads to a conclusion that the subject of sobriety is present in Corpus Paulinum (1 Thes; Rom; 1-2 Tim; Tit) and in the First Letter of Peter. Sobriety is understood in a literal as well as in a figurative (broader) sense. The first case considers freedom from addiction to alcohol, refraining from its excessive consumption or the behaviour influenced by or resulting from drinking. Sobriety in the figurative, or broader, meaning is the attitude which can be termed as watchfulness and reasonableness resulting from religious motives and for religious and moral matters. The analysis of the New Testament texts related to sobriety leads us to a conclusion that a Christian has to be sober in three meanings of the word. Temperance in alcoholic beverages consumption and freedom from addiction to alcohol are a must. Participation in drinking-bouts or feasts which revolve around the idea of drunkenness and gluttony is unthinkable. A Christian is called to this effort of spirit which is termed as 'sobriety' The effort and the attitude of sobriety, which results from it, relates to a lifestyle, the opposite of which is indifference, lack of consciousness and alertness. A sober Christian makes proper assessment of the reality and takes responsible decisions. Finally, sobriety is expressed in a proper attitude towards evil. Sobriety in the double meaning of the word is in a special way required of those who undertake any function in the Church. Those who are leaders of a community must be considered here since they have a real influence on the quality of its life. On a bishop's or a presbyter's sobriety – in the double meaning of the word – depends not only the moral condition of the Church but also the profile of teaching. Sobriety is required of candidates to deacon positions; it is also desired in people respected by a community (old men and women). The motivation for Christian sobriety is first of all of religious nature, and more specifically, of historic and redemptive nature. It assumes the knowledge of the basic message of redemption and its consequences for living. It is with regard to the certain second coming of the Lord that sobriety is indispensable; indeed it should be perfected with the passing of time. Another motif for the attitude of sobriety is well being of a community and its individual members. It concerns especially its responsible members, those who have an influence on its functioning. The third motif for remaining in sobriety is the personal well-being, which is threatened by evil.
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    Racje upodobnienia chrześcijan do Chrystusa w Nowym Testamencie
    Wronka, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
    La base del cristomorfismo costituiscono secondo il Nuovo Testamento le tre ragioni. 1) La prima è l'eterna e irrevocabile predestinazione del Padre, che vuole farci conformi all'immagine del suo Figlio. Tutto il piano salvifico, intrapreso da Dio per amore e realizzato con efficacia nella storia della salvezza, persegue questo scopo. Perciò l'assimilazione a Cristo può essere l'oggetto di una inflessibile speranza del cristiano, che è stato pensato „in Cristo” e „in Lui” vive dal momento del battesimo. 2) La seconda ragione del cristomorfismo è il principio della solidarietà con Cristo, contenuto nella tipologia Adamo-Cristo. Come all'inizio di „questo mondo” sta Adamo, così all'inizio del „secolo avvenire” sta l'„ultimo Adamo”, che inizia la perfetta, redenta creazione di Dio. Con Adamo siamo connessi attraverso la solidarietà della natura caduta, con Cristo - attraverso la solidarietà della grazia, che è l'anticipo della futura risurrezione nel corpo glorificato. Cristo, il „Primogenito fra i morti”, la „primizia” e lo „Spirito vivificante”, è la causa e modello della nostra risurrezione. Quale suoi fratelli e coeredi avremo la parte nella sua vittoria sulla morte e riceveremo il „corpo spirituale”, simile al suo corpo glorificato. Per conseguire nel futuro la piena risurrezione ed assimilazione a Cristo, dobbiamo già qui, sulla terra, condividere la sorte del Figlio dell'uomo che è stato esaltato dopo essersi volontariamente umiliato. 3) La visione del Cristo glorioso costituisce la terza ragione di essere simili a Lui. Lo Spirito lascia ai cristiani comprendere il Vangelo e aprirsi alla sua luce. In essa possono già adesso per mezzo della fede vedere la gloria di Cristo e sperimentare soprattutto durante la liturgia e la personale contemplazione il suo agire, che li trasforma alla sua immagine ed ultimamente all'immagine di Dio. Questa visione è adesso imperfetta, „come in uno specchio” Solo nell'eone strettamente escatologico i salvati vedranno Cristo „a faccia a faccia”, „così come Egli è” e rispecchieranno in sé la sua immagine in modo perfetto. Allora saranno pienamente assimilati a Cristo e uniti a Lui nell'amorosa visione, e attraverso Lui assimilati e uniti a Dio.