Roczniki Teologii Dogmatycznej

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/9382

Roczniki Teologii Dogmatycznej były kontynuacją „Roczników Teologicznych” zeszyt 2: Teologia dogmatyczna, wydawanych od 1949 r. przez Towarzystwo Naukowe KUL (pierwotny tytuł „Roczniki Teologiczno-Kanoniczne” – do roku 1990). Ukazywały się w latach 2009-2013. Obecnie ponownie stanowią zeszyt 2 „Roczników Teologicznych”.

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    Aktualizacja wierności Chrystusa w pallotyńskim posługiwaniu kapłańskim
    Kowalczyk, Marian (Towarzystwo Naukowe KUL, 2010)
    In accordance with the watchword of the Year of Priesthood, announced by pope Benedict XVI: “The faithfulness of Christ – the faithfulness of a priest”, the article presents the actualization of the faithfulness of Christ in the Pallottine priestly ministry. The content of the article draws attention to Christ whose faithfulness we are trying to follow up to standards of the faithfulness of St. Vincent Pallotti, who – as the father of the Pallottine Family and founder of the Union of Catholic Apostolate that incorporates all the Church’s states into apostolate – is rightly called the great apostle of Rome. Considering the universalism of Pallotti’s idea of apostolate, both in the objective and subjective dimension, we restrict ourselves to presenting only chosen aspects of the thoroughly substantiated issue. We are doing it by firstly showing St. Vincent’s admiration for Christ’s ideal of priestly faithfulness, and then the ideal of fulfillment of Christ’s faithfulness in the Jerusalem upper room community. The culmination of the disquisition is the reflection on the mentioned above watchword of the Priesthood Year from the point of view of deepening of each priest’s identity, and particularly a Pallottine of the 21st century. It is strongly underlined that both the patron of the Priesthood Year, St. Jean- Baptiste-Marie Vianney – the parish priest of Ars, and St. Vincent Pallotti – the apostle of Rome, who lived at more or less the same time, can show to the priests of the 21st century how to cope with temptations threatening their saving mission in the community of God’s people, and also all over the world, which is still hostile, to a large extent, to the contents of God’s revelation, accomplished fully in the words and acts of Jesus, as the only begotten Son and the primal Apostle of the Preeternal Father. The point of the article states one sure thing: the most efficient means of a fight for man, for his great dignity of God’s child is nowadays – ultimately – authentic faithfulness to Christ, the only priest of the New and everlasting Covenant and to his Gospel preached for centuries in the Church and by the Church.
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    Antoni Bednarek, Setnik oratorów polskich XIX i XX wieku, Lublin: Wydawnictwo KUL 2008, ss. 394.
    Ziemann, Eugeniusz (Towarzystwo Naukowe KUL, 2009)
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    Antropologia autonomiczna a antropologia teonomiczna: próba syntezy
    Guzowski, Krzysztof (Towarzystwo Naukowe KUL, 2010)
    This paper brings close the human hermeneutic horizons of autonomous man and theonomous man, i.e. those approaches that result from the experience of transcendence or its lack. In its conception of man, Christianity takes Incarnation as its starting point. In the light of Incarnation, transcendence and immanence are mixed in the life and Person of Jesus Christ. Christianity is not an ideology, but it stresses the historical and personal experience of God- Man whose Person and life compose the foundation on which to understand the whole of reality. It is on this view that our perception of ethics depends. Ethics is different if this point is disregarded. However, ethics should always have primacy over politics. In order to cherish an overall human scope, ethics should be based on integral anthropology that respects all dimensions of the person: individual, social, spiritual, religious, the internal and external aspects. Contemporary personalism emphasises all the essential traits of the person, among which we find transcendence, freedom, relational and dialogical character. The person is fulfilled in relations because it is a relationship with regard to his or her essence. Christian ethics that is built on the foundation of personalistic anthropology recognises the dimension of human transcendence, especially in relation to persons and values. It does not reject, however, a different point of view, but at the same time disagrees to any discrimination of its position in the world of human values. A patient and concrete dialogue, such that aims at the good of every human being is the foundation of scientific ecumenism. This integral model of reality open to the dignity of each person and his social dimension is given by personalism. Only in the perspective of the person can we build a level of understanding and this should be a universal principle.
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    Bóg Stwórca człowieka
    Kunka, Sławomir (Towarzystwo Naukowe KUL, 2011)
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    Charyzmatyczna struktura Kościoła. Wybrane elementy eklezjologii ks. Wincentego Granata
    Duda, Kordian (Towarzystwo Naukowe KUL, 2013)
    The Holy Spirit lead the way for the Church in every epoch and equipped believers with multiple spiritual faculties. Owing to the Holy Spirit, the Demos of God is still preserved in the aspic of His juvenescent viability. Nowadays, charismas and charismatic movement are often spoken about. Coming up to the history of the Church, one should mention that the faith of the Christians, who lived in the first centuries, was marked with the great experience of the Holy Spirit as the Power, through whom the risen Christ is present in the history of the world. This fact was the cause that they were comprehending the Church as a real and spiritually-charismatic world. Unfortunately, the strict connection between the Holy Spirit and the Church was forsaken for plenty of centuries. This question started experiencing its second juvenility after the Vatican Council II. John Paul II emphasized that there is neither such a contrast in the Church, nor a variance between the institutional and charismatic aspects. Both aspects are equally significant elements in the organization of the Church. The paper presents the topicality of the teaching of Rev. Vincent Granat, which is connected with the charismatic organization of the Church. The exposition of the professor from Lublin is mainly based on St. Paul’s texts, but it also refers to the teaching of the Vatican Council II. The Council pictured in its documents all good theological tendencies with regard to the question concerning charismas, which are one of a few manifestations of the redemptive presence of the Holy Spirit in the Church of Christ.
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    Chrystologia kapłaństwa
    Fac, Waldemar (Towarzystwo Naukowe KUL, 2010)
    Christ expressed Himself essentially in His priesthood through which He had redeemed mankind and become the principle of the economy of salvation. This priesthood realised the primitive paradigm of religion that consists in the relationship: God-man and man-God. Christ established the most ultimate and the most perfect bond between God and man, and between man and God: God-man in one person. It is in Christ’s priesthood that priests (bishops and presbyters) participate in a sacramental manner; the faithful participate in it in a broad sense. The two kinds of priesthood stem from one and the same source, from the priesthood of Jesus Christ, and they should coexist, but the hierarchic priesthood is superior and normative. It is in the priesthood that the whole man is expressed and fulfilled on the model of Jesus Christ.
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    Chrystologia pneumatologiczna w ujęciu Franciszka Lambiasiego
    Siwecki, Leon (Towarzystwo Naukowe KUL, 2011)
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    Chrystus jako Eschatos wszechrzeczy według Pierre Teilharda de Chardin
    Gmyz, Marek (Towarzystwo Naukowe KUL, 2009)
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    Credo in Patrem Omnipotentem. Z namysłu nad wszechmocą Boga
    Nadbrzeżny, Antoni (Towarzystwo Naukowe KUL, 2012)
    The Christian Creed contains the truth about God as Omnipotent Father. God's Omnipotence has been subject to critical reflection of both natural and systematic theologians throughout history. This paper is an attempt to present the nature of God's Omnipotence and determining the scope of the concept. The first part of the paper present contradictions within the concept of God’s Omnipotence. Next, the author presents a survey of the best recognized conceptions of God’s Omnipotence, created by Christian thought. The latter part of the paper is devoted to the conception of absolute omnipotence, as proposed by Stanisaw Judycki. Finally, the author presents the notion of divine omnipotence in its paternal and kenotic aspects.
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    Credo in Spiritum Sanctum. Konsekwencje doktrynalne i pastoralne wiary w Ducha Świętego jako osobę
    Guzowski, Krzysztof (Towarzystwo Naukowe KUL, 2012)
    The author shows the use of the concept of person in determining the essence of the Holy Trinity and the influence of this category on doctrinal and pastoral activities of the Church. The most important conclusion that results from this paper is that renewing the Church, and renewing the faith of the Church can only take place on condition of acknowledging the direct, that is personal, presence of the Holy Spirit in the life of each believer and in the Church community. This conclusion is postulated on the basis of an in-depth study of the development of the concept of person in Trinitarian theology.
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    Człowiek – manifestacja wszechświata. Ewolucja człowieka według teilhardyzmu
    Słowińska, Barbara (Towarzystwo Naukowe KUL, 2012)
    Peter Teilhard de Chardin was a French researcher of prehistoric man and a creator of an original evolutionist system. He distinguished the following basic stages of human growth: somatic, psychological, cultural and spiritual. Although they are different developmental stages, when taken together, they account for the history of humanity. The originality and the relevance of Teilhard de Chardin’s thought is emphasized, among others by Cz. S. Bartnik. The latter researcher stresses that for de Chardin, the past does not mean decline, but climbing from the abyss to the top, like in the Alpha-to-Omega Point progress. The past ceases to be regarded as a cursed Moloch, but it starts to be seen a blessed giver of life, unswervingly actualizing the gift of creation. Thus, it seems that the growth of the human being is not endangered by stagnation or exhaustion. Hominization is continuously going on. Humanity evolves as a genre. It is human duty to get to know human nature. The bottom line is not to merely learn about the development stages of humanity, but first and foremost, it is to improve, to be more and more human, up to the ultimate of human growth.
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    Deus-caritas jako zasada chrześcijańskiego teocentryzmu w interpretacji J. Ratzingera/Benedykta XVI
    Szymik, Jerzy (Towarzystwo Naukowe KUL, 2011)
    The meeting of the Biblical understanding of God as love and the Christian concept of theocentrism is an original feature of J. Ratzinger/Benedict XVI’s theology. The present Pope shows that in fact both these truths: about God as love and about God as the center of any reality, condition each other and explain each other. It is so because God loves as He exists (in relation, One in the Trinity), creates (all the world and man in it) and saves (giving Himself to the world in Christ, in overabundance). At the same time He Himself remains for man, created in His likeness, a model to be imitated and the only just measure of love of relation (fatherhood) and generosity. This is why it is just the theocentric (heading towards God) thought – and only this – that can give hope to the world and satisfy the desires of the human heart; it is only this thought, which is ultimately love that is more powerful than death.
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    Die Rolle der Enzykliken von seliggesprochenem Johann Paul II. Für die Gestaltung des Christenlebens
    Kowalczyk, Marian (Towarzystwo Naukowe KUL, 2011)
    Artykuł zawiera pogłębioną refleksję teologiczną nad treścią encyklik, beatyfikowanego w Niedzielę Miłosierdzia, 1 maja 2011 roku, wielkiego Papieża Polaka, błogosławionego Jana Pawła II. W pierwszym paragrafie wykazano, że program Jego pontyfikatu zawiera przesłanie dwóch programowych encyklik: Redemptor hominis i Dives in misericordia, z którymi w sposób nierozłączny łączy się trzecią, mianowicie encyklika o Duchu Świetym Dominum et Vivificantem. Ojciec Święty akcentuje w ten sposób trynitarny charakter życia chrześcijańskiego, które koncentruje się na paterologicznym, chrystologicznym i pneumatologicznym usposobieniu całego ludu Bożego. Następnie został ukazany wpływ encyklik społecznych Jana Pawła II na systemy polityczne świata, a zwłaszcza upadek komunizmu oraz troskę o solidarność międzyludzką, kreacyjny i zbawczy wymiar pracy, sprawiedliwość i pokój. Kolejny paragraf skoncentrował się na encyklikach dotyczących zbawczego posłannictwa Kościoła, z wyakcentowaniem niezastąpionej roli Eucharystii i inicjatyw ekumenicznych. Konkluzje artykułu stanowi prezentacja życia wiary, nadziei i miłości na wzór Maryi, która doskonale łączy fides et ratio, a naszego Błogosławionego – oddanego całkowicie do dyspozycji Matki Najświętszej (Totus Tuus) – bezustannie upewniała w przekonaniu zaczerpniętym od sług Bożych kard. Augusta Hlonda i kard. Stefana Wyszyńskiego, że „zwycięstwo, kiedy przyjdzie, będzie to zwycięstwo przez Maryję”.
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    „Droga piękna” (via pulchritudinis) a realizacja misji Kościoła według B. Fortego
    Dąbrowski, Jakub (Towarzystwo Naukowe KUL, 2013)
    “The way of beauty” in Bruno Forte’s view appears to be experienced faith or life in the horizon of faith. Beauty, as a category connected with the attitude of love, is a moving, dynamic value. Understood in this way beauty of love till the end can be discovered in the icon of the Beautiful Shepherd – the Crucified Christ. In this personal fragment of history the entirety of the Mystery comes to us – God, who is Love (cf. 1 John 4, 8.16). The love that is cognized is the driving force: love demands a reply of gratefulness. This responsorial character of love that should be characteristic of every Christian, can be first of all seen in Mary – All Beautiful, a transparen Icon of the Mystery. Contemplation of Christ’s face (following Her example of in Her), to which Blessed John Paul II encouraged the faithful (cf. NMI 25), leads to a transformation of the person and the world of persons, as it is entering the way of beauty, whose end is beauty of the person and beauty of the world. For “beauty will save the world” (F. Dostoyevsky).
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    Duch Święty a troska Kościoła o depozyt wiary
    Kunka, Sławomir (Towarzystwo Naukowe KUL, 2012)
    The analysis of the relationship between the Holy Spirit and the Church in respect of its concern for the heritage of faith shows that the highest level of the Church’s knowledge is the truth about God who “is love” (1Jn 4, 8): about the Father, Son and Holy Spirit. The greatest wisdom of the Church, however, is taking this love out of the Heart of Christ, listening to His words, being nourished by His Body and Blood, and following Him “wherever He goes” (Rev 14, 4). The Holy Spirit by His Person shows us the inner unity of the Holy Trinity and the unity of the Revelation of God as well as the unity of God’s eternal plan for creation, redemption, and sanctification of man. Accepting the integral and personal vision of the Revelation of God, we should acknowledge that the heritage of faith is not only the object that is received from Christ and faithfully transmitted by Church of providing the generations. The heritage of faith contains “the heritage of life” (depositum vitae), that man connects with God.