Studia Koszalińsko-Kołobrzeskie, 2011, nr 17

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/3869

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Historiozbawcza perspektywa grzechów narodu wybranego w okresie podzielonego królestwa (na podstawie 1-2 Krl i 1-2 Krn)
Adamczyk, Dariusz (Uniwersytet Szczeciński, 2011)
After the division of the kingdom into northern and southern states God was not worshiped in legitimate temple in the Israel kingdom but in sanctuaries of golden calf in the towns of Betel and Dan. The illegal cult also spread throughout the Judah kingdom as victims were sacrificed on hills and not in a temple. Those pagan cults were practiced in both kingdoms. Even kings, who were superiors of the cult, set a bad example in this regard. The significant sin was more confidence to external signs of the cult than a moral procedure line in accordance with Yahweh’s law in this period. According to 1-2 Kings and 1-2 Chronicles, the sinful behavior of chosen nation brought, at first on Israel and next on Judah, a cleansing punishment of displacement and slavery.
Koncepcje śmierci w religii wybranych starożytnych cywilizacji
Grzendzicki, Łukasz (Uniwersytet Szczeciński, 2011)
Writing about the first three thousand years of the creation of human civilization in such a short paper is beyond decription, even if taking into consideration just one aspect which is the theme of death. Cultures originated from the east part of the Mediterranean Sea as well as from the region of Miedzyrzecze have a unique, complicated history and express a colourful inlay of traditions, habits and ideas. All of them, to some extend, are at the mainstay of the civilization which we are familiar with nowadays. We do not often realize that known traditions and reflections were born in people's minds thousands and thousands years ago. Investigating these cultures releases a feeling of human fate unity and as well as a feeling of some metaphysical cultural continuity regarding the aspect of death. Regarding presented material we may think that the civilizations of Near East did believe in the existence of the other life. The faith in a way of after-death existence motivated the care and rites. The most typical funeral formalities among ancient civilizations were inhumation cremation and burial, among which the last one was the most commonly performed and was regarded as an expression of the deceased's fate. In countries as Mesopotamia, Egypt and Syria it was believed that the deceased had an influence on life of those who stayed alive at that time, so the formalities were to assure the benevolence of the deceased for those being still alive. These believes resulted in supporting the deceased with gifts expressing not only the respect for the person, but also with confidence he or she will have all they need in the other world. The burial was proceeded by mournful procession. The objects which the deceased was buried with often expressed the position or merits of the person. The expressions of deep sorrow were rites of maiming the body, loud mourning and strewing with ash. The corpse was put into a tomb which from then on was a kind of everlasting life. It is to be mentioned that the was a noticeable diversity between the rich and the poor. During the times the diversity became more and more noticeable. In terms of reflections upon the the world of the deaths, it was almost always placed beneath the ground level whereas the world in which the spirit existed was either placed deep in the ground or in a distant realm-depending on traditions. There are two distinguished cultural models: an Egyptian and Mesopotamian one including a part of Syria and Asia Minor. The Egyptian conception was created upon the observation of periodical revitalization of the nature associated with the outflow of the river Nile. The religion of Egypt gave the beginning for eschatological thinking and the concept of personal existence after the death. The resurrection in the realm of Osiris was available for those who throughout their life had achieved high moral status. The after-death life was first granted for kings, but during the time flow it became available for an average Egyptian as well. In the beginning it was conditioned with the body behaviour and the access to the foods- gifts in the tomb. Later on, more focus was but on towards ethics till the times of New Republic during which the fate of the deceased was linked with the fate of Osiris and in this way hope for immortality was given. The condition for this though was the complying with tke law of Gods and following the moral rules. In the Mesopotamian model the fate of human was rather pessimistic. The deceased 'lived' in a dark and unpleasant place in which there was lack of light, lack of pleasures even sometimes lack of food and clothing. The subterranean deities were also unpleasant and dreadful as their realm was. They appeared not to be mercyful at all. The social status of the deceased had a reflection in the realm of the dead, but it was not much of a relief. The deceased depended on the gifts granted him by the living members of the family. The worst of all was the lack of the funeral. The spirit of such a person was cruising in the world being a meliciuos demon. As far as we know there was also an idea of after-death judgement, but unfortunately is still unclear for us. The idea of ancient Persian prophet Zaratushra is worth mentioning as well. His moral lectures indicates moral behaviour in life as the only condition for achieving happiness in the realm of the deceased. A human is to be judged and doomed either heaven or hell. There was a possibility of redemption of the guilts and avoidance of the condemnation. As it has been mentioned, all theological and philosophical systems discussed so far assume that a particle of a human being is able to survive biological death and continue to exist in a separate world distant from ours. Despite the fact not all of them appear to be optimistic, they express a general human belief, hunch and hope for justice, reparation for tol of life on earth in a better place.
Kościół nowym stworzeniem w Chrystusie według piśmiennictwa Pawłowego
Rakocy, Waldemar (Uniwersytet Szczeciński, 2011)
The Church constitutes a unity with Christ and creates with Him quasi one person. It is fairly a new creation. The encyclical by Pius XII Mystici corporis refers to this tradition and underlines the union of Christ with his Church. To describe the reality of new creation the apostle was mainly appealing the Church as body of Christ, e.g. so called eschatology made and to the divinization of the human nature. This new creation is characterized by an inseparable unity of Christ with the Church and thereby sharing the life of the God by the people of God. What belongs to God is shared by us. This way the Church is like a quasi breastplate, through which the evil cannot spear and hurt us. He cannot spear , since the Church is Christ. One could here connote a picture of a child in mother’s womb: it constitutes a unity with her, is living her life and is safe within her.
Mądrość konieczną korektą ludzkiej wiedzy i źródłem szczęścia według św. Augustyna
Sienkiewicz, Edward (Uniwersytet Szczeciński, 2011)
Every man wants to be happy and is striving for felicity. According to Augustinus, it is perceived by those who learn the truth. However, only the one is happy, who is not suffering from any shortage, e.g. is not making any mistake in learning. Such learning as well as wisdom, characteristic for happy people, is not comming from learning things or phenomena, since they cannot be learned infallibly. Philosophy, liable to many mistakes, does not guarrantee learning the whole truth. The truth without any failing is only God and only He can give a man felicity. This truth, available to a man with a clear heart, e.g. described in the perspective of faith and morality, is living in his interior. Felicity and wisdom is achived by the man, who learns the truth in his soul.
Moralne aspekty odpowiedzialności za Ojczyznę w dobie jednoczącej się Europy
Kluz, Marek (Uniwersytet Szczeciński, 2011)
Homeland is the area of human vocation and moral responsibility. It is a gift and also a moral mission. Everyone is called to this, with all the zeal and determination to care for the good of the homeland and all her needs. But watching today's reality, it is easy to see that the new generation Poles in the context of increasing spiritual dispossession and lack of sensitivity to what means “Fatherland”, fatherland service, sacrifice for it. Therefore, the purpose of this reflection is to present a new richness and value of our fatherland above all, moral aspects and duties of patriotism. Patriotism, which is the normal realization of love of country, a task for each and everyone should pursue it as a wise, brave and responsible. It is extremely important in the situation of Polish entry into the EU. There can be no less love the Polish, if it is more Europe, because then Europe will be poorer by the good that is anchored in our own country – Poland. In order, therefore, have a lasting and significant position in Europe should continue to take the effort to discover the beauty and richness of our homeland. The need to strengthen and develop the spirit of healthy and genuine patriotism through fidelity to the heritage of homeland, and building, serving and promoting their own country with respect other nations. It should also lead constantly being improved from the earliest years, the process of raising children to honor, respect and love their country and friendship with other nations.
Pochodzenie i rozwój maryjnego tytułu „Gwiazda Zaranna”
Wojtczak, Adam (Uniwersytet Szczeciński, 2011)
This article presents, in four points, the genesis and development of this popular title for the Blessed Virgin Mary (synonyms: „Dawn”, „Aurora”) in the teaching and devotional praxis of the Church. The first point presents the biblical symbolism of the „star” and the etymology of the adjective „auroral” (morning/dawn), indicating that in the bible this title refers to Christ. However, one may notice a certain intuition in the Gospels, which allows the title to be applied later to Mary. The second pointing relates the Patristic beginnings of the Marian metaphor of the „Morning Star”. The third point investigates the blossoming and consolidation of the title in the medieval devotional practices and teachings of the Church. By the late Middle Ages, the title carried within itself an Christological meaning and was beginning to acquire an ecclesial one. The fourth point presents the modern process of the stabilization of the devotion of the “Morning Star” and deepens its understanding. It expresses the truth that Mary announced and contributed to the emergence of the Sun of Justice, the Incarnation of the Son of God, and now prepares and leads the Church to meet Him in the end times. Devotion to Our Lady augments one’s courage and helps one to live out one’s faith more definitively and fruitfully.
Podstawy teologiczne idei wynagrodzenia w Biblii
Gardocka, Marzena; Gardocka, Renata (Uniwersytet Szczeciński, 2011)
This article presents the Biblical roots of the Catholic doctrine on reward for the sins. In the Old Testament expiation was linked to the cultic activities of priests (individual and communitarian), with the ultimate ceremony in the Jewish feast – Jon Kippur, the Day of Atonement. In the New Testament atonement is linked to the ministry, death and resurrection of Jesus. By the will of God valid so far the cultic economy based on the law has been replaced with the new, based on voluntary suffering and death of Jesus. The sacrifice of Christ cleanses man from sin and makes it able to move closer to God. This allows Christians to continue the process of their sanctification, by the inclusion of their own contributions into His work. The sacrifice of Christ on the cross continues in the Eucharist, maintaining the same power. Growing in the spiritual life, combined with the practice of reward, grew out of the New Testament, and found expression in many streams of spiritual life.
Powołanie rodziców do wychowywania dzieci w świetle wskazań Familiaris consortio
Jastrząb, Dariusz (Uniwersytet Szczeciński, 2011)
This year (2011) marks the thirtieth anniversary of the promulgation of the postsynodal exhortation Familiaris consortio concerning marriage and family. This document, in spite of time and the ongoing social and moral changes in the world, keeps intact its topicality. Focusing marriage and family issues, it obviously refers to the principles of Christian anthropology and so its importance never expires. Reading the document carefully, one can find many suggestions about the upbringing of the young generation. This article, pointing out to parents’ tasks in the process of children’s upbringing, aims to help with this. To reach this goal, the author refers to the four tasks indicated by the pope as binding on every Catholic family. The synod fathers’ discussion, to which refers the Holy Father, had evoked such tasks. In a natural and an obvious manner they orientate the educational care of the parents. The tasks are the following: (1) creating a community of persons; (2) service to life; (3) participation in the development of the society; (4) participation in the life and the mission of the Church. The most important aspects of the Catholic education have been demonstrated on such a structure. To remind them seems to be fully justified and helpful, particularly while many leave the Church and question the morality stemming from the Gospel.
Teologiczne spojrzenie na „bioenergoterapię”
Jagodziński, Marek (Uniwersytet Szczeciński, 2011)
The meaning of “bioenergy therapy” is very contentious. It is also very different valued – as total negative or total positive. As a phenomenon “bioenergy therapy” is very difficult to estimate, but real problems are connected with her interpretations, because they are often loaded with pseudo-religion, pseudo-philosophy or pseudoscience. In the face of danger to link such parapsychological phenomenon with occultism or magic exists also a big danger of demonic using and interpretation. Theology has the task to judge critically from their own view “bioenergy therapy” and to show soberly positive possibilities of such therapy and risks connected with her.
Znaczenie wyrażenia w Chrystusie (en Christō) w Liście do Filipian
Flis, Jan (Uniwersytet Szczeciński, 2011)
The subject of this article is the use and theological content of the phrase in Christo. It is interesting, that this phrase is proportionally very often found in the Epistle to the Philippians. This phrase has no short form. It has a profound content, which should be surely well understood by the recipients. The phrase in Christo is short in print and brief and contains the whole soteriology of the apostle of the nations. In the Epistle to the Philippians Paul has stated that the real lifepower of the Church always comes from Christ. It realizes always through the visible esse in Christo. In conclusion, the phrase in Christo indicates the transcendental fusion of both single Christians and the whole Church with Christ (verticale communitas).

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