Roczniki Teologiczne, 2006, T. 53, z. 9

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Afrykańskość chrystologii afrykańskiej
Grodź, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
The article presents conclusions reached by the author after his extensive research on African Christology that is to be published soon in its entirety. Explicit contextuality of African Christology calls for its deeper analysis. Several dimensions of the problem need to be considered in order to answer the question to what extent African Christology is really rooted in the African cultural context. African theologians have been accused (though more often in the past than now) of “Christianizing” African religious traditions, i.e. expressing beliefs and describing rituals of indigenous religions using Christian concepts. This very process can, however, be also seen as an asset on the side of African Christian theologians by the fact that they managed in that way to present African traditional religions to their Christian audience and at the same time find local means for expressing Christianity to the adherents of African traditional religions. One gets an impression that some African theologians do not pay too much attention to details when they take and use indigenous concepts. It is obvious that if the African concepts are to be used as means of expressing Christian beliefs they need to be modified. Analysing the process of modification of three indigenous concepts (ancestor, healer, ruler) the author indicates that the element of mediation between the human world and the Divine is often emphasized together with a conviction that Jesus Christ fulfils all the best aspirations of ancestors, healers and rulers in the most perfect way. Many other elements, sometimes quite important (e.g. ambivalence surrounding the mode of ancestors’ existence, or the fact that a healer is believed to be able to launch a mystical counterattack against the evildoer and sometimes he is actually expected to do so, or that ruler commits grave crimes during his installation ritual though he is considered to embody law and order) are overlooked, or omitted because they to not fit in the new Christian context. Nevertheless, Christology created by the African theologians is African in a real sense because many concepts are still easily recognizable by many Africans and the reformulation or change of meaning of indigenous concepts is undertaken by the Africans themselves in a very African manner.
Chrześcijaństwo jako religia absolutna według G. W. F. Hegla
Ledwoń, Ireneusz S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
In the article the author discusses the understanding of the absolute character of Christianity in G. W. F. Hegel’s approach. Starting from general philosophical concepts of the absolute, absoluteness and their origin, the author characterizes Hegel’s concepts of being and God, and then the concept of religion and the concept and classification of religions other than Christian ones, in order to present and to justify the special – in Hegel’s opinion – position of Christianity against this background. Apart from precisely philosophical contents the author also presents elements of Hegel’s theology (of Trinitology and Christology). Finally he assesses and subjects to critique the German idealist’s views from the perspective of possibility of employing his conception of Christianity as an absolute religion in contemporary theological-religious debate on the place Christianity occupies among non-Christian religions.
Dzień Zaduszny w liturgii i tradycji ludowej
Kupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
Faith in life after death is known in all societies and cultures. Depending on the system of beliefs and religion a man forms and tries to imagine life or the state after death. Most living people depict existence after death as a continuation of earthly life in another reality. Generally these images are similar to one another, i.e. the souls of the dead ones live their own, different kind of life, but they maintain certain human features and needs. The living want to meet the needs of those who have moved to eternity, and they do so on feasts devoted to worshipping the dead. The article presents the celebrations of All Souls’ Day in the liturgy of the Western Church and in folk tradition, taking into consideration both the old and contemporary customs and celebrations, so characteristic of All Souls’ Day, prevailing in Poland, and especially in the Opoczno and Radom regions. In the description of this issue the author uses literature of the subject, and when presenting folk customs and celebrations he bases his description on his own ethnographic field studies. The memory concerning the dead ones and care of the places of their eternal rest can be seen during the whole calendar year. However, they acquire a special dimension on days devoted to the memory of the dead, All Saints’ Day and All Souls’ Day. In folk beliefs the conviction can be encountered that the dead, despite their staying in a different reality, do not lose touch with their families and dear ones, that they commune with the living and take part in family events and that they are interested in their lives, and hence they should be supported with care and prayer. This is why even at the break of the 19th century on the feast of the dead fires were lit for them and a special kind of bread called “podpłomyki” was baked, some noisy work in the house and the household was avoided, and also such work was not done as spinning threads, sewing and winding on a loom, so that not to disturb the souls visiting their own homes. Evangelization of those regions by the Church has not liquidated all those beliefs and imaginations concerning life after death. Church liturgy, consolidating faith in immortality of the human soul, positively influences cultivating some old beliefs and rites, e.g. the possibility of giving help to souls performing penance in the purgatory, and actually motivates believers to remember about the dead. Rational justification of faith in life after death encourages one in his everyday life to think about the dead, to offer them the gift of the heart, that is of personal prayer and the prayer of an ecclesiastic community (requesting a Holy Mass and fully participating in it, receiving the Holy Communion for the intention of the dead, “wypominki”, that is prayers for the dead on All Souls’ Day, personal mortification offered for the dead, giving alms, more frequent visiting graves of the dead with praying for them). Joining old beliefs about life after death with modern ones causes that contemporary inhabitants of the regions with stronger faith and more optimistically look into the future awaiting each human being.
Ecclesia culturata ‒ Ecclesia culturans. Tożsamość kulturowa Kościoła
Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
In the article the problem is tackled, whether the Church as a creator of culture can also be created by it. It is shown that the Church cannot function beside or outside culture, it should enter a creative dialog with it; hence it is justified to talk about the Church’s cultural identity. In order to outline the problem of the Church’s cultural identity an analysis is made of the cultural “present time”, in which the Church lives and acts, and directives concerning the cultural future of the Church are given. This problem must be tackled constantly, for researchers talk about identity crisis and about disintegration of identity because of the schizophrenic character of contemporary culture. Every epoch brings new problems connected with the Church’s co-existence with particular cultures, as the Church is not a museum that one can admire or look at its past with the feeling of nostalgia in order to remember what good and useful things it did, but it is a living Divine-human institution stimulating the struggle of definite people in their striving to achieve their heavenly homeland. Hence, the Church cannot be afraid of contacts with even most tangled contemporary pluralist and pluriform culture specified by geopolitics, great religions, different systems and forms of syncretism, or by the level to which various peoples and nations are advanced.
Eklezjotwórczy wymiar miłości
Mastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
The Church is a personal reality, which permanently starts to exist anew, develops and grows. Love takes an important place in the permanent ecclesiogenesis. Divine love that is the principle of intra-Trinitarian life, is at the beginning of the Church; this is why ecclesiology talks about the agapetological Trinity-centrism in the origin of the Church. Because of Divine love the Church is born and owing to that love it becomes real in history. Love is given to the Church by God, but also it is given as a task to do. Living with love every day the Church puts into effect its salutary mission; it becomes a credible sign of salvation in the world and it awaits its fulfillment at the end of all time in God, who is Love. The aim of the article is to show the connection between love and the Church’s origin, development, existence and ultimate fulfillment. Love (Greek: agape, Latin: caritas) is understood here as a person’s unselfish giving himself to another person. The author answers the question: in what meaning does Christian love have an ecclesiogenic character in the very origin of the Church, in its becoming real in history, and in its fulfillment in Eschaton. Love occupies an important place in making the Church credible. In the Church’s agapetological credibility reference to its Divine origin and its permanent becoming real in history through love is important. Without God’s love Christ’s Church would not be established and it would not last through the ages. The Church-Agape is credible if, living with God’s love, it makes it real in the world.
Geneza śmierci w tradycji mitycznej ludów Afryki subsaharyjskiej
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
Death is a common and mysterious experience of man. Many myths of African peoples explain the genesis of death, which is perceived as something unnatural and undesirable in man’s normal life. Referring to the myths, the Africans try to give a causative explanation of human life marked with death and the latter’s universality and inevitability. Certain myths concerning the idea of return to life justify mythically such observations of nature as rising and disappearance of the moon, revival of vegetation, shedding off the skin by snakes, and they undertake the subject of death and its inevitability only in a marginal way. African myths express the primaeval tradition and the cultural heritage of humanity, which is testified to by the occurrence of particular motifs and their variants in the worldwide scale. Five out of seven main causes of the appearance of death have been discussed and this was done in a brief manner. It should be stated that certain myths contain characteristic threads of more than one motif. Death is a phenomenon consistent with God’s will since it is God as the giver of life who also has the ultimate power over man’s death. Many African myths emphasize the fact that the Supreme Being wanted to transfer to people the gift of immortal life but some messenger (it is often a snake, a lizard, a chameleon, a dog or a goat) passed the wrong message in this way making it impossible to fulfil its intention. In the mythical tradition of the peoples of sub-Saharan Africa the appearance of death is usually caused by man himself and it results from his weakness (e.g. the overslept message of immortality, stupidity or lightheartedness), the wrong choice and disobedience. The result of man’s fault is death sent by God as a punishment. The paradox of death among the African peoples consists in death being the end of passing earthly life but at the same time it is the source of life and the gate leading to the community of the living and the immortal ancestor spirits in afterlife.
Jan Paweł II świadkiem Kościoła
Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
In the times when the Church is often understood in only natural way, when Jesus Christ is dangerously separated from His Church and when John Paul II’s pontificate is sometimes interpreted ‘outside’ the ecclesiastical and ecclesiological context, it is necessary to remind that John Paul II has been the witness of the Church. In this article the most important elements of this testimony have been presented. They have been devided into two parts: John Paul II’s testimony to the mystery of the Church (its origins and nature) and to its mission in the world. Due to John Paul II, the faithful witness of the Church, one can better understand the truth about the Church and more clearly see its credibility.
Jana Pawła II inspiracje chrystologicznofundamentalne. I zjazd Stowarzyszenia Teologów Fundamentalnych w Polsce. Kielce, 20-21 września 2005 r.
Dołganiszewska, Elżbieta (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
Jezus Chrystus ‒ Zbawca uniwersalny? Pluralistyczno-relatywistyczne tendencje w niemieckiej teologii religii
Kałuża, Krystian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
Liturgia współczesnym wyzwaniem teologii fundamentalnej
Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
The Vatican Council II saw the need of intensified ties between theology and liturgy. This was especially manifested in the following documents: Sacrosanctum Concilium (KL 16), Optatam totius (DFK 16) and Dei verbum (KO 8). The need first of all results from the very understanding of liturgy (KL 7). What is most peculiar to this approach is the intensified theological reflection contained especially in the first ten paragraphs of KL. This is theology of the highest order; it is the foundation of the whole Christology, ecclesiology and pastoral theology of other Council and post-Council documents. The Catechism of the Catholic Church refers to this approach; and according to it, liturgy reflects the model of the blessing relation between God and man (CCC 1978). Both the historical-salutary approach in KL, and the approach in the Catechism show liturgy as the privileged place where God’s Revelation is done, which is exactly God’s salutary act.

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