Roczniki Teologii Ekumenicznej
Stały URI zbioruhttps://theo-logos.pl/handle/123456789/13817
Roczniki Teologii Ekumenicznej były kontynuacją „Roczników Teologicznych” zeszyt 7: Teologia Ekumeniczna, ukazujących się od 1993 r., wydawanych przez Towarzystwo Naukowe KUL. Ukazywały się w latach 2009-2013. Obecnie ponownie stanowią zeszyt 7 „Roczników Teologicznych”. Prezentują dorobek pracy naukowej Instytutu Ekumenicznego KUL oraz omawiają zagadnienia związane z teologią ekumeniczną, a także ruchem ekumenicznym.
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Pozycja 42 Kongres Międzynarodowej Wspólnoty Ekumenicznej. Ávila, 21-29 lipca 2013 rokuKopiec, Piotr (Towarzystwo Naukowe KUL, 2013)Pozycja „Anglicanorum coetibus” wobec problemu anglikańskiej tożsamościSkładanowski, Marcin (Towarzystwo Naukowe KUL, 2010)Pozycja Arcybiskup na trudne lata powojenneNowosad, Sławomir (Towarzystwo Naukowe KUL, 2012)Pozycja Aufbruch zu einem neuen Pilgerweg. Theologische Aspekte der 10. Vollversammlung des Ökumenisches Rates der KirchenLink, Hans-Georg (Towarzystwo Naukowe KUL, 2013)Article presents the short report of the 10th Assembly of the World Council of Churches held in Busan (South Korea) (30 of October – 8 of November 2013) including its theological and ecumenical interpretation. The presentation is structured into the three principal sections. Firstly, the author expounds the main theological issues discussed at the meeting. He refers to the two important documents adopted by the Assembly: God’s Gift and Call to Unity- and our Commitment and Together Towards Life: Mission and Evangelism in Changing Landscapes and describes their content through three keywords: unity, mission and evangelization. Furthermore, the article illustrates the theological conditions of the social commitment of the World Council of Churches with the theological concept of pilgrimage. The second section displays the participation of representatives of various Christian confessions as well as representatives of non-Christian religions and political institutions. The third section presents the statements submitted by the Assembly, concerning two important political crisis: that of the Korean Peninsula and that of the Middle East and includes the short interpretation of the call for the “just peace”. The conclusion of the article contains a short assessment of the Assembly from the view of its participant.Pozycja Bibliografia byłych i obecnych pracowników Instytutu Ekumenicznego KULKopiec, Piotr (Towarzystwo Naukowe KUL, 2011)Pozycja Bibliografia obecnych i byłych pracowników Instytutu Ekumenicznego KUL (2012)Kopiec, Piotr (Towarzystwo Naukowe KUL, 2013)Pozycja Bibliografia pracowników Instytutu Ekumenicznego KUL za rok 2011Kopiec, Piotr; Składanowski, Marcin (Towarzystwo Naukowe KUL, 2012)Pozycja Bóg jako stwórca w interpretacji Harminusa KuitertaNadbrzeżny, Antoni (Towarzystwo Naukowe KUL, 2012)Harminus Kuitert belongs to the most known Reformed theologians. He refers in his theology to the thinking of D.F. Schleiermacher, while he stresses the importance of the feeling in the experience of the presence of God. According to Kuitert, a Christian image of God as Creator has been rooted in the humans experience of dependence on the “Power of Reality”. Within the framework of this universal experience, an individual feels an internal call which he recognizes as the sign of the presence of the Creator. The meeting with the “person in need” is declared to be an opportunity to experience God as Creator. God in Christianity is the God of Word, not as the “absent ground of being”. In his reflection on the Creator Kuitert entirely omits Trinitarian and salvation historical perspective. His interpretation of God as Creator is therefore of philosophical nature rather than theological.Pozycja Cele związku małżeńskiego według Marcina LutraPodzielny, Janusz (Towarzystwo Naukowe KUL, 2010)Pozycja Charyzmatyczno-kenotyczny wymiar przynależności do KościołaMoskałyk, Jarosław (Towarzystwo Naukowe KUL, 2009)The entire New Covenant, penetrated by the Spirit, introduces man to the events from the life of Christ. These events are best presented and continued in the Church. He who accepts the gift of membership in the Body of Christ simultaneously accepts membership in the charisma of the Holy Spirit. Thus, one is no longer merely an individual – one finds the strength to exist and act together with others for common good. The true communion in community with others makes one better understand the charisma of one’s belonging to the Church. The entire charismatic reality of the Church empowers her members to bravely follow the apostles. An open relation to the Church makes one see her as imperfect, limited with human fault, i.e. marked with kenotic reality. The perspective of charismatic and kenotic realization of the Church even more strongly reveals the Church’s redemptory mission in the world. Simultaneously it becomes a stimulus for all believers for a truly Christian identification.Pozycja „Chrześcijanie Bliskiego Wschodu”. Konferencja naukowa podczas Tygodnia Modlitw o Jedność Chrześcijan zorganizowana przez Instytut Ekumeniczny KUL, 19 stycznia 2011 rokuSashko, Iryna (Towarzystwo Naukowe KUL, 2011)Pozycja Człowiek jako stworzenie Boże w teologicznej refleksji Christosa YannarasaLeśniewski, Krzysztof (Towarzystwo Naukowe KUL, 2011)The mystery of human being as a creature of God has been explored by many generations of philosophers and theologians. This article is an attempt to analyze of the some aspects of anthropological thought of famous contemporary Greek thinker – Christos Yannaras. The starting point is a depiction of the creation of human being as an act of God. His love constitutes man as an existential event of personal communion and relationship and a partaker in the freedom of love which is true life. The second part of the article relates to the issue of God’s image in human being. The Greek Fathers interpreted the image of God in humanity trying to avoid dualistic and monistic conceptual definitions. The patristic interpretation sums up the truth of the words “in the image” in the triadic character of personal energies (mind, reason, spirit) or in the “sovereignty” and “self-determination” which sum up the ontological differentiation of the person with regard to nature. The distinction between the sexes, namely the differentiation of man and woman, in relation to the image of God has been examined in the third part of the article. From the biblical narrative of man’s creation follows that man should realize life as communion with the other sex and it is the way for human life to be constituted in new personal hypostases and to have dominion over the earth (Gen 1:28). The distinction of sexes does not function in man as it functions in the animals where it is exclusively subordinate to the natural necessity of propagation. The distinction of the sexes has its foundation in human nature, but it is not identical with this nature, just as it is not to be identified even with the hypostasis of man. How to understand the reality of soul from the Christian point of view? Some possible answers for this question are presented in the four part of the article. There are many meanings of the word soul in the Bible and in Christian literature. The soul it is often identified in the Old Testament with the manifestation of life on earth, while in the New Testament it appears also as a bearer of eternal life. Today what we call soul is a dynamically effected event, a complex of ceaselessly effected functions which reveal and express the living existence of man. For these functions we use various names: we speak of reason, imagination, judgment, creativity, ability to love, etc. The final part of the article shows relations between soul and body. Yannaras underlines that soul and body do not determine the mode by which the human person is, but are determined and marked as differentiations of the result of natural energy, that is of the universal-ecstatic reference of the bicomposite essence or nature. Both the body and the soul are energies of human nature. What each specific man is, this inmost I which constitutes him as an existential event, is identified neither with the body nor the soul. The distinction between soul and body refers to the semantic differentiation of the result of natural energy and does not refer to the mode by which humanity is as nature and person.Pozycja Czy ekumenia może odmienić oblicze chrześcijaństwa?Hryniewicz, Wacław (Towarzystwo Naukowe KUL, 2009)Pozycja Czy istnieje możliwość opracowania antropologii wspólnej dla wszystkich chrześcijan?Bujak, Janusz (Towarzystwo Naukowe KUL, 2009)The purpose of this article is to give the evidence that the anthropology of imago Dei could be considered as the groundwork for the common anthropology valid for the whole Christianity and it also depicts the vision of man as the answer to the demands of every human being of the postmodernism epoch. The starting point of our reflection is the fact of the return of the interest in anthropology in the 20th century among the theologians of the three great Christian denominations: Orthodox, Protestant and Catholic. When in the 20th century the ecumenical movement appeared, theological anthropology, which both joins and divides Churches, became very crucial and still it is getting more and more important. After many years of ecumenical dialogues we can affirm that, despite the differences, all Christians understand man as a imago Dei – the image of God. He was not only created as such, but has always been, despite the original sin. Man is the image of God One in the Holy Trinity who lives in mutual relations, that is why human being is also highly relational. He lives in the relation with God, with another human being, and with the created world over which he was appointed as the master and manager. All Christian Churches which took part in the ecumenical dialogue agree that the source of this anthropology is the Bible; they will also agree about the original sin and his consequences for the human nature considered in the light of Jesus Christ; finally, they will agree on imago Dei as the foundation of the personal dignity of man. There are still differences, the questions that require more theological work, for example distinction between image and likeness; the concept of theosis – deification present in the orthodox theology and considered as problematic by the protestant theology; the Churches teaching about the ordination of women and homosexuality. At the end of the article we have some examples of the perspectives that give the anthropology of the image of God. This concept of human can help to overcome the contemporary crisis of anthropology, the result of the postmodernism. This anthropology also claims that all Christian Churches are able to give the common answer to the ethics questions such as abortion, euthanasia or genetic manipulations. The author also suggests that all Christian Churches, as the starting point and foundation, should take not only the Bible, but the anthropology of the Fathers of Church as well.Pozycja Dokąd zmierza anglikanizm?Kopiec, Piotr (Towarzystwo Naukowe KUL, 2011)Pozycja Duch święty jako aktualizator zbawienia człowiekaKopiec, Piotr (Towarzystwo Naukowe KUL, 2010)Pozycja Duchowość bizantyjska na tle misji cyrylo-metodiańskiej na Wielkich Morawach. Aspekt antropologicznyBugel, Walerian (Towarzystwo Naukowe KUL, 2013)Despite focusing many scholar texts on the Great-Moravian mission in 863 the question of its spiritual background still remain rather without the sphere of scientist concern. The aim of this paper is to show if, and in what, was the spirituality of Cyril and Methodius innovative in compare with its Byzantine pattern – in concrete on example of anthropology, the individual, like as the political one. First it will sketched an outline of the spiritual context in witch this mission was accomplished. The second step is an analysis of some texts, being unquestionably native to this mission. By the end I will try to specify to which measure was this mission innovative on the field of spirituality.Pozycja Działalność naukowa Instytutu Ekumenicznego KUL w 2008 rokuLeśniewski, Krzysztof (Towarzystwo Naukowe KUL, 2009)Pozycja Działalność naukowa Instytutu Ekumenicznego KUL w 2009 rokuKopiec, Piotr (Towarzystwo Naukowe KUL, 2010)Pozycja Działalność naukowa Instytutu Ekumenicznego KUL w 2010 rokuKopiec, Piotr (Towarzystwo Naukowe KUL, 2011)