Teologia w Polsce, 2011, Tom 5, nr 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/33675
Przeglądaj
Przeglądaj Teologia w Polsce, 2011, Tom 5, nr 2 wg Tytuł
Teraz wyświetlane 1 - 18 z 18
- Wyników na stronę
- Opcje sortowania
Pozycja „…aleś mi utworzył ciało…” (Hbr 10,5). Teologia inkarnacji według J. Ratzingera/ Benedykta XVISzymik, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)J. Ratzinger / Benedict XVI proposes a theology of the Incarnation built on the Christology of meaning. In essence, he derives it from two biblical texts: the Prologue of the Gospel of John and the Epistle to the Hebrews. The present Pope closely links the event of the Incarnation with the creation and the Trinity dogma. The Word that became flesh had existed since the beginning (the eternal Logos); the Incarnation is a consequence of the intra-Trinitarian relationship. Jesus of Nazareth is the Son of God – this is the central Christological truth, whose gospel testimony is to be found in the words of Jesus Himself and in His prayer. Therefore, the event of the Incarnation is at the same time an event of revelation and salvation: Jesus is the real “place” of God’s presence and the real “instrument of propitiation” – hilasterion. The historical singularity and the material limitation of Jesus of Nazareth’s life as well as the consequent sacramental spirituality of the Church are, on the one hand, a manifestation of God’s humility and, on the other, a guarantee of divine presence and the definiteness of salvation. The death and resurrection of the Son of God restores the original (created) meaning to the world and gives it the ultimate meaning, which man regains by participating in the Son’s gesture – His relation to the Father.Pozycja Andrzej Wierciński, Hermeneutics between Philosophy and Theology: The Imperative to Think the Incommensurable, “International Studies in Hermeneutics and Phenomenology” vol. 1 (Münster, LIT Verlag, 2010), ss. 366.Barth, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja „Chrystologia doświadczenia” św. Tereski z LisieuxSzwarc, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)The article presents the Christology of St Theresa of the Child Jesus and the Holy Face, perceived through her experience of faith, through a reality of life in a personal and individual relation with Jesus. Jesus, whom she had known from the Gospel and from the faith witness of the Church, is this One, whom she personally met and felt on her own way of life, wherein He became her inseparable Companion, the Master of life and the Bridegroom in love. For Theresa, Jesus of Nazareth is not an abstract subject of her girlish admiration. He is God, who became a man, gave himself away in a death and resurrected. Such Jesus – living, appealing and acting – was experienced by a youthful, mature woman behind the walls of a monastic Carmel. She was experiencing Him through the faith, that was shepherded in love the way of suffering through a dark valley of His absence. Through hope and love, she joined the Crucified to the core there, recognizing a sense of suffering. That is why the faith experience of Theresa is throughout the Christocentric one – rationally, emotionally and existentially, formulating in an integral and toward Paschal way the mystery of the Incarnation, wherein a meeting of God and man in the mystery of love is the focal point. This meeting becomes a foundation and a source of a spiritual maturity of Theresa, who is prepared to follow Paschal footsteps of Christ on her own way of life, joining her Master in love and destitution.Pozycja Chrystologia Logosu według Josepha RatzingeraGóźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Cyryla i Metodego dzieło chrystianizacji SłowianMoskałyk, Jarosław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Summing up this brief reflection on the work of Christianization done by the Saints Cyril and Methodius, let me once again refer to the intuition of F. Grivec, who observed that the Apostles of Slavs are the great spiritual patron saints of equal rights for all nations and the universal unity of the Church. This is why they fully deserve to be adored by both the Church of East Orthodox tradition and the Church of West tradition. What is more, the concern of their whole lives for the unity of Christians should one day connect the East and the West into the one Christian Family.Pozycja Człowiek w myśli św. AugustynaSienkiewicz, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Ekoteologia jako odpowiedź na współczesny kryzys ekologicznyBabiński, Jarosław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Gdy życie ma się ku wieczorowi. W zadumie nad chorobą i śmierciąSkowronek, Alfons Józef (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Kościół a demokracjaJagodziński, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Ks. Edward Sienkiewicz, Czy potrzebna jest polska teologia polityczna?, Wydawnictwo Naukowe Uniwersytetu Szczecińskiego, Szczecin 2011, ss. 366.Jagodziński, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Ks. Ignacy Bokwa, Teologia w warunkach nowoczesności i ponowoczesności, Wydawnictwo Diecezjalne w Sandomierzu, Sandomierz 2010, ss. 544.Góźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja „Nowy” człowiek Bonhoeffera i nadczłowiek Nietzschego – próba porównania elementów dwóch antropologiiPiekarska, Magdalena (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)The subject of the paper is Dietrich Bonhoeffer’s philosophy of a man, in particular, its connections with Friedrich Nietzsche’s antropology. The author sows Bonhoeffer’s philosophy based on the truth from the Bible and Nietzsche’s philosophy based on rejection of the God. The author compares he most important points of Bonhoeffer’s and Nietzsche’s antropology to show resemblances and differences. Philosophy of overman which was put into practise in Bonhoeffer’s life ruined a dignity of a man. „New” man was overman’s resist.Pozycja O. Romuald Henryk Kośla OFM, Jan Duns Szkot – jego dzieło i myśl od początku XX wieku do dzisiaj, Wydawnictwo Unum, Kraków 2011, ss. 328.Góźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja O. Tomasz Płonka OFMCap, Stopniowalność orzeczeń Magisterium Kościoła w nauczaniu Stolicy Apostolskiej podczas pontyfikatu Jana Pawła II, Instytut Papieża Jana Pawła II, Warszawa 2011, ss. 563.Góźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)Pozycja Personalistyczne podstawy humanizmu chrześcijańskiego. Zarys problematykiParzych-Blakiewicz, Katarzyna (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)The article describes the quest of answer to the question for the complementarity of the personalism and Christian humanism. It consists of parts: Sources and anthropological aspects about the Christian humanism; Person and subject as the exploratory category, Christian Humanism in the personalistic system. The Christian humanism was defined as the cognitive and practical attitude based on foundations personalistic, and taking into consideration historico-salvific conditions. This permitted the statement that a purport of the Christian humanism was the promotion of Christian values with the regard of the context cultural-historic.Pozycja Poetycka definicja Boga w utworach księdza Jana TwardowskiegoKonieczna, Agnieszka (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)A poetic definition - words apparently do not matching, not to be used in one sentence. However, in reference to God they seem to make sense. This appears because semantic and metaphorical richness, which characterizes poetic language, allows to extract and express what can not be expressed and defined using only the language of science. The article focuses on the qualities of God that are described not by a dogmatic theologian but by a poet. Twardowski himself clearly postulates that one should not seek to close God in the semantic meaning of any adjective. However, in his works he often takes the effort not only to reveal but also to determine God. How and to what extent is it possible with the help of poetry? – an attempt to answer this question is the purpose of this article. The method used is the analyzis of poetic texts and then presenting their reference to the attributes of God defined by dogmatic theology.Pozycja Rady ewangeliczne we wspólnocie TaizéSzukalski, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)The Ecumenical Community of Taizé is a sign of the attempt to unify all Christians. As its Founder claimed, implementation of the evangelical counsels is crucial to accomplishing this goal. Brother Roger pointed to celibacy, poverty and obedience as means of brotherly love. Celibacy also contributes to living in the spirit of freedom, which in turn results in greater love and becomes an evident sign of the Resurrected Christ and the approaching Kingdom of God. Poverty, which the brothers regard as a community of goods, allows them to have complete faith in God through the spirit of mutual dedication. The implementation of this evangelical counsel also bears fruit in the form of aid to those in need, thus becoming a sign of hope for the world. Finally, mutual service in the community implemented through obedience is the practice of imitating the relations within the Holy Trinity. After all, the purpose of life for each brother is to do God’s will. The implementation of the evangelical counsels is the underlying moral imperative to the Community of Taizé, which thus fulfils its apostolic and missionary vocations.Pozycja Sprawozdanie Prezesa z działalności Zarządu Towarzystwa Teologów Dogmatyków w kadencji 2009-2011Góźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2011)