Teologia w Polsce, 2019, Tom 13, Nr 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/36583

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Culture, Education and Truth. The Perspectives on Help Offered to Contemporary Youth
Królikowski, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Artykuł niniejszy podejmuje refleksję nad trzema podstawowymi pojęciami, a tym samym kryjącymi się rzeczywistościami antropologicznymi, które opisują życie ludzkie oraz konstytuują jego fundament, na którym może się ono autentycznie rozwijać. Triada kultura – wychowanie – prawda opisuje podstawowe ludzkie doświadczenia formacyjne, a tym samym wskazuje najbardziej właściwy kierunek ich twórczego rozwoju w służbie człowieka. Trzeba na tę triadę zwrócić uwagę przede wszystkim z tego powodu, że we współczesnym wychowaniu i działalności formacyjnej uległa ona nie tylko osłabieniu, ale pod wpływem idei postmodernistycznych zostaje rozbita, a tym samym prowadzi do wyzwolenia nawet samobójczych tendencji u dzisiejszej młodzieży. W wielu przypadkach unika się mówienia o kulturze i prawdzie w kontekście wychowania młodych ludzi. Wprawdzie podjęta refleksja ma bardziej filozoficzny charakter, to jednak trzeba na jej problematykę zwrócić uwagę także w teologii, która przecież zwraca się do człowieka, na którego dzisiejsze ideologie mają bardzo znaczący wpływ. W świetle nauczania papieża Benedykta XVI także w teologii musimy zdać sobie sprawę, że „pilne zadanie wychowania” młodego pokolenia jest ważnym zadaniem teologów, a więc powinno się odzwierciedlić także w uprawianej teologii.
Duch Święty w kontekście współczesnej teologii komunijnej
Jagodziński, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Pneumatology survived its specific revival made possible by the awakening of communion thought again. The communion analysis of intra-Trinitarian relations leads to building Trinitarian models, which in a new way try to show the place and role of the Holy Spirit in the bosom of the Holy Trinity. They also include communicative and communion models of the Holy Trinity, showing the Holy Spirit as unifying and mediating “environment of meaning” and “space” of infinite love in God, which is also important for all theology.
Fede e sacramenti. L’insegnamentodella tradizione
Dolhai, Lajos (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
There are many negative phenomena in the sacramental life which point out to a disturbed relationship between lived faith and the sacraments. On one hand, we see a growing decrease of attendance to the sacraments in the western world. On the other hand, the sacramental practice in the western world is often not a conscious expression of faith. We see many flaws from the point of view of the fides qua and from that of the fides quae as well. The explanation of the faith-sacraments relationship has become an urgent question. We should deal with the topic in the actual context of the Church, but in the light of the Church’s tradition. First of all it is very useful to analyze the works of the Fathers (cfr. chapters I, II, III). The Fathers are witnesses of the faith of the first centuries vitally inserted in the tradition which derives from the Apostles. In fact they have joined together sacred scripture, theology, liturgy, spiritual and pastoral life in a vital unity through which their works can help us and also the Church of the third millenium. The pristina Sanctorum Patrum norma (cfr. SC 50) is to be considered the norm and the inspiring rule for the Church of today as well. Also the scholastic synthesis (Thomas Aquinas) helps us to give an answer to our main question. In the explanation of St. Thomas we find a clear thesis as a point of departure: “The Church is founded upon faith and its sacraments”, and expressly qualifies the sacraments as sacramenta fidei. We should also know the Reformation and the teaching of the Council of Trent. We will see that the historic analysis of the relationship between faith and the sacraments helps us to find the answer to the subject of the Church’s problem in our days. As a final conclusion it is worth analyzing the Sacrosanctum concilium n. 59.
„Fides quaerens dialogum”. Prymat biskupa Rzymu w dialogu z Kościołami Wschodu
Rabczyński, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
The Second Vatican Council created a new perspective for the ecumenical dialogue with the Eastern Churches which are not in full unity with the Roman Catholic Church. The notion of the primacy of the Bishop of Rome is an important theological issue within this dialogue. The subject of primacy ought to be considered with reference to the mystery of the Church established by Jesus Christ. Since 1980 it is possible to speak of an institutionalized dialogue between the Roman Catholic and the Orthodox Church on world stage. It results in the documents prepared by mixed committees and jointly accepted. The office of St. Peter’s Successor has been shaped throughout centuries and developing alongside the whole community of those who believe in Jesus Christ. The primacy of the Bishop of Rome is a service of togetherness and shows above all St. Peter’s Successor’s concern for the communion of all particular (local) Churches. The Roman Catholic Church emphasizes that the realization of the indicated task requires an authority and exact knowledge. It cannot be merely an honorary primacy devoid of jurisdiction. The Eastern Churches see the primacy of the Bishop of Rome as an honorary, and not jurisdictional, precedence. St. Peter’s Successor is primus inter pares, the first among equal patriarchs. What is clearly visible here is the supremacy of the Vatican Council (synodality) over the office of the Pope. The contemporary appreciation of collegiality and synodality in the statements from the Roman Catholic magistrates and theologians’ research on their implications may become a new impulse in the ecumenical dialogue with the Churches of the East.
“Gnoseological Concupiscence” and the Lines of Division in Post-Conciliar Theology
Rowland, Tracey (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Artykuł stanowi zwięzłą prezentację treści, które autorka przedstawiła w książce Catholic Theology. W tekście naszkicowane zostają główne nurty teologii epoki posoborowej. Autorka zarysowuje granice pomiędzy alternatywnymi podejściami, wskazując na ich cechy charakterystyczne. Cztery omawiane nurty teologiczne to teologia tomistyczna, teologia nurtu Communio, teologia nurtu Concilium oraz teologia wyzwolenia.
Henryk Pietras, Herezje, WAM, Kraków 2019, ss. 143.
Beyga, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
I Padri della Chiesa e la metafisica: una relazione ineludibile
Maspero, Giulio (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Reflections which concern using metaphysics in the teaching of the Church Fathers are highly important, because this relationship is deeply rooted in their exegesis. The relationship was negated specifically by the Reformation, which insisted that biblical language was allegedly replaced by pagan Greek philosophy. In fact, the Church Fathers were not only working on metaphysics itself but also they modified its classical form, producing some kind of new ontology, which is helpful in more precise theological depiction of Trinitarian God. On that basis they had initiated a new interpretation of metaphysics, showing a new perspective in looking at theological issues, such as creation, the mystery of human being, or Mariology.
Kerygmat w ujęciu papieża Franciszka. Refleksje dogmatyczno-pastoralne
Zborowski, Michał (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Kerygma is a message containing the fundamental truths of faith and realizing the grace of salvation and the change that gives birth to real faith as well as the newness of life in Christ. This message resounds in the Church from the very beginning, because already on the day of Pentecost: “Then Peter stood up with the Eleven, raised his voice and addressed the crowd: […] you put Jesus of Nazareth to death by nailing him to the cross. But God raised him from the dead, freeing him from the agony of death” (Acts 2,14.23–24). Over time, the good news of Jesus Christ from the kerygma seed grew into teaching, dogmatic rulings and theology, and the Church became the depositary, guardian and teacher of this truth. However, he did not cease to be a keryx and returns to the first message at particular periodes of history. Also, today’s successor of saint Peter proclaims the truth: “He is alive!” Pope Francis, returning to the proclamation of the kerygma, also makes a dogmatic and pastoral reflection on his essence. By preaching – he brings God closer to man, and by teaching about the first message – he introduces the kerygma to theologians and priests.
La crisis de la “relación” en el matrimonio y la familia, y la respuesta de la iglesia a través de la iniciación cristiana para adultos
Vargas, Armando Medina (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
All creatures have been created by God in order to live in relation among themselves, and also between themselves and their Creator. No creature has been created in order to live in solitude. The relationship is an expression of love. God is love, and his love is expressed in the permanent relationship He has with the other Person of the Trinity, and also with entire creation. Therefore, man, created in the image and likeness of God, is called to live in a relation with his Creator, as well as with other creatures surrounding him. Post-modern currents contrary to the family reduce marriage to only a legal contract, without any stable and lasting dimension. Pope Francis stated that there is a kind of world war with the purpose of destroying marriage. The consequences of this “war”, not only fall on the spouses, but also on children, and ultimetely, on God Himself, because it destroys the design that He had thought for the family. The relationship that God, through our Lord Jesus Christ, has wanted to manifest to humanity, finds its highest realization in the “love of the enemy”. This is the beauty of the relationship of Christian love, of the new man, of marriage and family, according to the original design of God.
Miłosierdzie jako oikonomia Kościoła. Na podstawie wybranych tekstów Magisterium Ecclesiae
Dudek-Kowalska, Agnieszka (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
As it was mentioned in the first part of the present article, its purpose was the presentation of the selected issues concerning the ecclesiological and social aspect of mercy in the teaching of the Church, mainly of the pontificate of pope John Paul II, as the answer to the disappearing of the bond of brotherhood among people and the way of the restoration of relation. The study was leant on three pillars (problems): 1) God’s mercy in sacraments (through the sacramentalness of the Church, in the Eucharist and the sacrament of penance and reconciliation), 2) the issue of “creativity in charity” (through support for needy people, relationality of mercy and the relation between “mercy” and “justice”), 3) deeds of mercy (through mercy as a life style, the idea of the civilization of mercy and reconciliation as the purpose of the service of mercy). Summarizing the presented observation, it must be said that the validity of Christ’s Church mission and the necessity of its existence in the modern world depend largely on the undertaking of the adjuration contained in Christ’s Gospel: “Be merciful, just as your Father is merciful” (Luke 6:36).The example given by the Church is to become the leaven of the world based on authentic interpersonal solidarity. The act of mercy creates harmony and unity amongst people, building a better world. The service of the Church should reflect on the level of authentic faith in God’s mercy – for the members of the Church to experience it. God’s mercy brings renewal of the earth. The duty of the Church is to show the true meaning of “mercy” that reflects in the human attitude God’s perfection, fulfilling justice and to lead a better life.
Objawienie w ujęciu radykalnej ortodoksji
Zatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
A broad understanding of revelation corresponds to a wide range of theological interests of radical orthodoxy. The article shows which conceptions are struggled against and which interpretations of revelation are promoted by the movement’s supporters. Following Thomas Aquinas, representatives of radical orthodoxy assume that revelation is an event which combines illumination of the intellect, the interpretation of reality in this light and internal transformation of a soul. Such a point of view leads to rejection of a modern conception of revelation (Suárez’s heritage). According to representatives of radical orthodoxy, by coming back to patristic and medieval roots, especially to metaphysics of participation, one can overcome dualisms of faith and reason together with those of nature and grace. Henri de Lubac’s surnaturel paradox is spread onto issues of biblical exegesis and development of doctrine. Issues of relation of theology to philosophy is dealt with as well. In fact the discussion with opinions of leaders of the movement should be reduced to a meta-argument concerning the polarity: unity vs distinction. Finally, the attitude of radical orthodoxy is presented against a background of catholic theology. The radicalism characteristic of the movement turns out to simultaneously shake the orthodox balance typical of Catholicism.
Philosophical Personalistic Reflection on the Body as a Contribution to Theology
Granados, José (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Artykuł ukazuje, w jaki sposób filozofia personalistyczna może być pomocna dla teologii poprzez swoją koncentrację na temacie ludzkiego ciała. Zainteresowanie współczesnej filozofii ciałem jest dla teologii chrześcijańskiej ważne o tyle, że ta ostatnia koncentruje się przecież na misterium wcielenia. Artykuł podąża za myślą Gabriela Marcela, by ukazać charakterystyczną dla personalizmu interpretację ludzkiej cielesności. W tym podejściu ciało jest widziane jako relacyjna obecność w świecie i pośród innych ludzi oraz jako otwarcie osoby na transcendencję. Bogactwo tej perspektywy zostaje ukazane w artykule na trzech płaszczyznach teologii dogmatycznej: chrystologicznej, sakramentologicznej i protologicznej. Tym samym dowiedziona zostaje korelacja pomiędzy myślą filozoficzną a teologiczną w podejściu do tematu ciała.
Prawda a ekumenizm – Benedykt XVI wobec anglikanów
Beyga, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Ecumenical activity is a very important aspect of life in the Catholic Church. The author of the article looked at this ecumenical activity in the perspective of Joseph Ratzinger’s – Benedict XVI’s teaching. According to pope emeritus nowadays relativism is the most dangerous for ecumenism in the Catholic Church after Vaticanum II. A special document promulgated by pope Benedict XVI entitled Anglicanorum coetibus was a magnificent example of ecumenical activity in the Catholic and conciliar spirit. The article shows ecumenism also in the perspective of conciliar Decree on ecumenism and liturgical vision of unity of the Church.
Sacralità della vita umana nell’enciclica di Giovanni Paolo II “Evangelium vitae” – 25 anni dalla promulgazione
Kopiec, Maksym Adam (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
This study synthetically undertakes the main message of the encyclical of Saint John Paul II on the 25th anniversary of its announcement, March 25, 1995. The purpose of displaying and reminding was not only the celebration of the anniversary, but above all the fact that today this document reveals its extraordinary timeliness, perhaps greater than when it was published. Here, the prophetic charisma of Saint Pope John Paul II is revealed. Noticing certain socio-cultural phenomena dominating the world and the ideas in which they had their roots, the Polish Pope decided that it is right and necessary to remind the world about the message that the Church foretells about the mystery of man. This mystery reveals its splendor in the light of God’s revelation, i.e. the Gospel which is the Person of Christ himself. In our time, the Gospel of life sounds extremely loud and requires steadfast, convincing and persistent preaching to the world today.
W poszukiwaniu specyfiki myśli maryjnej św. Atanazego Wielkiego
Kaczmarek, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
The aim of the article is to look at the writing activity of Saint Athanasius the Great, the bishop of Alexandria (296–373). We will examine his writings in terms of Mariology. This famous Father of the Church, remembering the bloody persecution of Christians, had to defend Christian doctrine as a bishop during whole his life. For it was a time when a certain Arius propagated the theory according to which Jesus Christ is subordinate to God the Father. He was also a great propagator of the teaching of the Council of Ephesus. We do not focus on the analysis of source texts, but on showing the whole context and background of activity of the Bishop of Alexandria. During his ministry he struggled with the heresy of Arianism. In his Mariology, Saint Athanasius defended the truth of the Incarnation, which confirms the true Divinity and true humanity of Christ. He spoke about the Mother of God (Theotókos), and he praised Mary’s virginity. In conclusion, we can say that the Mariology of St. Athanasius should be sought in his Christology, because this is the main subject of his writings.
Why Catholic Theology Needs Metaphysics: a Christological Perspective
White, Thomas Joseph (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2019)
Chalcedoński symbol wiary zawiera prawdę o Chrystusie jako jednej osobie Syna Bożego w dwóch naturach, boskiej i ludzkiej. Doktryna współorzekania przymiotów musi być istotna dla życia i praktyki Kościoła, skoro stwierdzamy, że cechy boskie i ludzkie należą do jednego podmiotu Słowa, które stało się ciałem. Takie orzekanie nie może prowadzić do zmieszania dwóch natur lub ich odrębnych właściwości. Twierdzenie, że w Chrystusie jest boska i ludzka natura, jest jednak możliwe tylko wówczas, gdy człowiek może analogicznie myśleć o tym, czym jest boska natura, a także jednoznacznie ujmować to, czym jest natura ludzka. W przeciwnym razie nie byłoby możliwe zrozumienie boskiej natury Chrystusa i objawienie pozostawałoby zupełnie obce wobec ludzkiej myśli, nawet przy założeniu, że takie zrozumienie ma swój początek w łasce. Podobnie nie możemy myśleć o solidarności Syna z nami w ludzkiej naturze, jeśli nie przyjmujemy wspólnej nam wszystkim natury ludzkiej. Można więc stwierdzić, że Kościół może wyznawać prawdę Chalcedonu tylko wówczas, gdy istnieje wiekuista metafizyka, wewnątrz której można koherentnie myśleć o boskiej i ludzkiej naturze w ramach przyrodzonych możliwości ludzkiego rozumu. Oznacza to, że Kościół pełni funkcję „metafizycznego apostolatu” w swoim nauczaniu, w swoich tradycjach filozoficznych, jak również w swoich twierdzeniach biblijnych i doktrynalnych.

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