Roczniki Teologiczne, 2008, T. 55, z. 2

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    Biblia a dogmat
    Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Bruno Forte, Istota chrześcijaństwa, tłum. K. Kozak, konsultacja teologiczna tłumaczenia ks. K. Guzowski, Lublin: Wydawnictwo KUL 2007, ss. 196.
    Szymik, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Chrystus kerygmatu a Chrystus dogmatu. Propozycja syntezy według personalizmu
    Guzowski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The problem of the Church’s identity is founded on the statement about the identity of the Christ of the kerygma and the Christ of the dogma. The question often appeared if the Christ of the New Testament is the same as the Christ of the Church. Presenting the process of passing from the kerygma to the dogma and from the dogma to the kerygma, the author of the article shows that we only have the access to the historical Jesus through the faith of the Church that is historically concrete. In order to unite the two options in Christology: the historical-salutary one and the ontological one, the author uses the rules of the so-called personalistic hermeneutics that allow joining events and persons, and in this case joining the individual history of Jesus of Nazareth and the events of the cross, sacrifice and resurrection. In this way Christ becomes the key for understanding man and God’s salutary economy.
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    Chrześcijańskie podstawy kultury europejskiej według Jana Pawła II
    Kowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    John Paul II understands culture as the perfecting of the human nature and of the whole of nature, as the perfecting of the will, emotions, acting and work as well as of all human actions referring to God. For John Paul II culture and religion are autonomous, but they permeate each other. The personalistic dimension of culture is important here, as ultimately culture refers to and serves the man as an individual and social person. Culture is the foundation of social, political and historical thought. It is the basis of human mundane life, and at the same time it is the tool for perfecting the religious life. John Paul II perceives the highest value in Christian culture. In the modern situation Europe should accept such an understanding of culture, which is connected with accepting anew Christian values, on which it first grew. Its proper development depends on this acceptance.
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    Co mówią Pisma? Nowy Testament a bóstwo Jezusa Chrystusa
    Lekan, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Eucharystia: sakrament nowego i wiecznego Przymierza. Szkic do teologiczno-pastoralnego ujęcia biblijnych źródeł Eucharystii
    Witko, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Jezus Chrystus jako hermeneuta rzeczywistości
    Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    If reality is a kind of ontological and cognitive-communication language between God and man, Jesus Christ is the most profound code, and the eschatological Interpreter as well as the only Interpreter of this language. The mystery of Jesus Christ also has to be continuously clarified, interpreted and understood for the sake of the truth, beauty and liberation of the Universe.
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    Karol Klauza, Teokalia. Piękno Boga. Prolegomena do estetyki dogmatycznej, Lublin: Wydawnictwo KUL 2008, ss. 297 + Aneks 301-356.
    Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Ks. Jerzy Szymik, Teologia. Rozmowa o Bogu i człowieku, Lublin: Wydawnictwo KUL 2008, ss. 366.
    Guzowski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Kwestia personalizmu ukraińskiego
    Gorban, Richard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The author makes an attempt at showing the Ukrainian personalism on the example of several of its most important representatives: Grygorij Skorovoda, Pamfil Jurkevitch, Aleksandr Kulczyckij. He points that the Ukrainian personalistic thought - albeit still not very much developed - first of all has the anthropological character and is a profound reflection on the phenomenon of the human person. Like most of the personalistic Western thought, also the Ukrainian personalism focuses its attention on the problems of man and God. Within the Ukrainian personalism the idea of cordo-centrism was put forward and developed, which points to the spiritual center of man - the heart that is the center of the human person. A. Kulczyckij’s conception deserves special attention; according to this conception the human person, in order to be able to develop and fulfill himself, to realize and consolidate his place among other beings and his relations with them, should form the “personal superstructure”, that is his own conception of perception, relations and attitudes towards the surrounding reality, putting the concept of “person” in the center of everything. Kulczyckij does not limit his conception to theory only, but he sees the need of introducing the proposed personalistic ideas into the area of the Ukraine’s social-political life. The Ukrainian personalism clearly has Christian inspirations.
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    Leon Siwecki, Ecclesia universalis – Ecclesia localis. Teologiczne relacje w posoborowej eklezjologii włoskiej, Sandomierz: Wydawnictwo Diecezjalne 2008, ss. 549.
    Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Objawienia maryjne XX wieku zatwierdzone przez Kościół. Istota przesłania
    Życiński, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
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    Osoba a dusza
    Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The term „person” is not ontologically empty, or it cannot be reduced to the role of the synonyms „man” or „soul” It is an ontological entity; it is real and of a higher order. It signifies the whole of human subsistence, somatic-pneumatic, subjectified into „self” and so it is not tantamount to the term „soul” Hence the human person is usually briefly defined as „someone subsisting in reality in the mode of ego” Boethius’ definition is only a definition of the human individual, and not of the person.
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    Rozumienie – czyn – osoba. Karola Wojtyły hermeneutyka personalistyczna
    Barth, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The article is an attempt to look at the conception of the person and the act in K. Wojtyla’s work from the methodological and hermeneutic points of view. The point of departure for such a procedure is the interpretation of act as the most elementary medium, through which a person speaks „for the outside” Actus personae is also interpreted as an element of a person’s self-determination in his inner structure. In this way the man’s act assumes the shape of a „bridge”, a „junction” between a human person’s subjective and objective world; it is a peculiar hermeneutic arch between two aspects of the same reality, that is of the human person. In a completely new way the article makes an attempt to interpret the person and the act by means of symbolic hermeneutics as defined by P. Ricoeur, for whom the symbol is a form of expression giving access to the meaning, at the same time indicating something beyond itself. Hence it is this understanding of the symbol, in which we encounter two planes of meaning. The first one is given directly (act), and when we look into its contents we can see that it automatically transfers us to the other plane of meaning (person).
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    Słowo Boże w życiu i misji Kościoła. Ku synodowi biskupów 2008
    Forte, Bruno (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The author undertakes a reflection on the pivotal role of God’s Word in the mission of the Church. He shows the Church as a community transmitting and interpreting God’s Word that at the same time is its summary and its home. God’s Word announces the Good News for all who are plunged in the loneliness of their existence, to which they are doomed by the postmodernist ideology of individualism. Accepting God’s Word in the obedience to faith opens man to the Mystery as well as to other people. In this way it makes him a disciple of Christ, who after the model of Mary, the listening Virgin and the Mother of the Word, accepts God’s will and realizes it.
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    Teologia narracyjna a teologia dogmatyczna
    Barth, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
    The article undertakes the issue of the narrative method as a model of theological thinking, and at the same time as a bridge between the Bible and dogmatic theology. The author justifies the view that theology that uses narration enhances the status of the historical character of the biblical revelation and of salutary events. Theology construed in this way approaches the history of salvation in a holistic way and does not treat it as an assumption, but as the very structure of reflection based on a historical event and the truth revealed in history. History understood as a subjective approach to the history of salvation, or history in the subjective and personal understanding, is their correlate. In this way this reference plays the hermeneutic role with respect to statements about the signs of supernatural revelation. The meaning of words and events in the history of salvation is supplemented by the human person. Thereby the hermeneutic circle, in which historical understanding is the principal structure of narrative theology owing to the personal subject, is completed.