Teologia w Polsce, 2015, Tom 9, nr 1

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35180

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Dusza Kościoła
Napiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The author takes a closer look concerning the soul of the Church based on the dissertation of: Marcial Versiani, De Spiritu Sancto Anima Corporis iuxta doctrinam Litterarum Encyclicarum “Mystici Corporis”, prepared by the Angelicum in Rome, and published in Brasil (Curitiba 1957). – According to Versiani’s synthesis, the Holy Spirit is the Soul of the Mystical Body of Christ (here the author gives reasons why) and the Soul of Christ. Taking on different forms of activity in the Church which is the Mystical Body of Christ: the Holy Spirit lives in and is its Bond of Union (Vinculum Unionis), Source of Life (Spiritus Vitae) and Source of Truth (Spiritus Veritatis). – Other than the Holy Spirit as – the uncreated soul of the Church – some theologians hold that there is a second, created soul of the Church (Bellarmin, Bossuet, Billuart, Perron, de Groot, Billot, Schultes, Tyszkiewicz, Sauras), though some understand it to be faith, hope, love, sanctifying grace, and the never ending assistance of the Holy Spirit while others see it as faith, hope, love together with all the supernatural gifts.
Działanie Boga Trójjedynego poza bezpośrednim (sakramentalnym) włączeniem w rzeczywistość Kościoła
Bartoszek, Sabina (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The subject of this work is taking issues of the relation between full and definitive lasting of manifesting itself of God at the Roman Catholic Church and with universal revelation oneself of God apart from institutional frames of the Catholic religion. One revelation exists oneself of God and one his will salutary, embracing every man. So, properly to comprehend the religious pluralism? This work is concentrating around the secret of God which is showing himself and the man which in his freedom is answering. In this context a learning of the II Vatican Council is presented, that triad of the value: Truth, Good, Holiness, included in world, appointing God to the being.
Grzech pierworodny jako negacja wdzięczności. Próba odczytania konfesyjnie zróżnicowanych interpretacji
Maciążek, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The given study attempts to describe two interpretations of original sin that can be understood as negation of gratitude. The first one was suggested by an orthodox theologian Alexander Schmemann and emphasises the “noneucharistic” character of the world after original sin. The second term “antidoxology” is present in the writings of Brian Brock who is an Anglican theologian. Despite the fact that these two terms have denominationally diversified background, they try to express a common idea: Adam and Eva were called to show gratitude for the received reality but they rejected the fundamental vocation of their existence.
Jürgen Moltmann, Der lebendige Gott und die Fülle des Lebens: auch ein Beitrag zur gegenwärtigen Atheismusdebatte, Gütersloher Verlagshaus, Gütersloh 2014, ss. 232.
Maciążek, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Kard. Walter Kasper, Miłosierdzie. Klucz do chrześcijańskiego życia, Poznań 2014, ss. 270.
Jasina, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Ks. Krzysztof Guzowski, Duch Święty a Eucharystia. Strumienie nowego życia, Edycja Świętego Pawła, Częstochowa 2014, ss. 141.
Płatek, Agata (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Ks. Sylwester Jaśkiewicz, Eschatologiczny charakter Kościoła pielgrzymującego w posoborowej eklezjologii włoskiej, Radom 2013, ss. 463.
Siwecki, Leon (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Ks. Wincenty Granat, Łaski pełna, Pan z Tobą. Studia teologiczne o Bogurodzicy, oprac. i przygotowała do druku Halina Irena Szumił, Wydawnictwo Diecezjalne i Drukarnia w Sandomierzu 2014, ss. 209.
Napiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
La fiducia nella provvidenza. Commentario di San Bonaventura a Lc 12,13-34
Estrada, Bernardo (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
In his exegetic study on Luke 12, Seraphic Doctor performs a detailed analysis of the content and defines the two main parts of 12: 13-34. His exegesis of the sections is consistent with the meaning of the text, and his hermeneutic remarks are noteworthy from theological, philosophical and practical points of view. Following the method used already at the time of Saint Augustine and confirmed by Victorinus’ philosophy, his analyses often offer quotations combined in a way that strengthens the analysis with the use od biblical texts of analogous content. Reading a text by such a great theologian as Bonaventure, one can only admire his thoroughness, logical reasoning, conclusions and pieces of advice he provides. Encounters with his interpretations are always an enlightening experience.
La lógica de la fe: Manual de Teología Dogmática, ed. Angel Cordovilla Pérez, Universidad Pontifi cia Comillas, Madryt 2013, ss. 797 (Biblioteca Comillas. Teología 6).
López Imbernón, Enrique (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Lo Spirito Santo co-istituisce la Chiesa. La concezione di Francesco Lambiasi
Siwecki, Leon (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Pneumatological dimension of salvation is seen as essential in the perspective of ecclesiology. The Church is the community of the redeemed because they received the Spirit of the crucified and risen Lord. It was in the Spirit, and only in Him, the Church appears as an authentic community of salvation, which is open to every man. Moreover, only in the Spirit is possible appropriate understanding of the mystery of the Church in its various stages of existence. In this context it is useful to present the concept of an Italian theologian Francesco Lambiasi.
Luciano Nicastro, Misterium hominis. Fenomenologia trascendentale del desiderio umano (Fenomenologia transcendentalna ludzkiego pragnienia), Baglieri Editrice, Vittoria 2014, ss. 171.
Guzowski, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Misterium Kościoła a zbawienie człowieka
Fiuk, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The subject of this study is not only reflection upon the mystery of the Church, but also inquiring on the mystery of man’s salvation. The foundation of the Church by Jesus Christ is the beginning of a new phase in the history of salvation. At the same time this mystery is expressed in the daily life of a Christian through his or her cooperation with the Holy Spirit. In this sacred mystery of the Church a communion of God with a man is formed. In this way, the mystery of salvation becomes the essence of man and through the sacramental life, divine elements permeate with human elements. This penetration of the divine and human elements is a mystery and at the same time the evidence that is saving and penetrating Christian life. Thus we see that the Church in all its fullness appears two – dimensional, the divine and the human. In those dimensions, both divine and human salvation “occurs”.
Niepokalany wyjątek od reguły. Powołanie chrześcijan w świetle maryjnego dogmatu
Zatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
It is worthwhile to meditate the contents hidden in this Marian dogma, for the Mother of God’s unique vocation gives light to all the people’s vocation. The Immaculate Conception reveals the following truths: relation between the eternal will of God (predestination) and the will of man (freedom); relation between the divine grace and human cooperation; connection between temporality and eternity. The article also underlines an ecumenical aspect of the dogma’s contents. The author engages in polemics against the widespread (even among Catholics) opinion, according to which the Immaculate Conception should be an expression of the sola gratia principle.
Słowo Boże i Eucharystia w Konstytucji „Dei Verbum”
Królikowski, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
What relation occurs between the written word of God and the Eucharist? Presented in this article response to the above question, follows the line of teaching contained within the Dogmatic Constitution of Dei Verbum of Second Vatican Council. The Council has made the appreciation of the word of God undeniable and directly associated it with the celebration of the Eucharist, however, there is nothing in the Council’s teaching that would allow to equate the importance of the Christ’s presence in the scripture with His presence in the Eucharist. The statements of the Church following the Second Vatican Council clearly confirm this, therefore the occurring difference should be a point of reference for the formulation of the diverse proposals concerning Bible’s presence in the house of God.
Teologia katolicka wobec pięćsetnej rocznicy reformacji
Kubicki, Dominik (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
In the context of the upcoming celebration of the 500th anniversary of the Reformation and modern epistemological dilemmas of the present postmodernity, the author shall submit the question of the reality of ecumenical dialogue. How far, basing on the state of scientific knowledge concerning medieval Christendom, the University and the scholastic method, the influence of oriental Hellenistic culture on the education of the ideological foundations of modernity and based on new discoveries on Aquinas concept of theology and historical-critical method, the Churches of the ecumenical dialogue are able to verify the foundation of Martin Luther’s theological position and make real progress in theology? Are they able to make progress in ecumenical dialogue in the imperative of diagnosis of the theologian faith in the faith of the Church of Christ and the Church of the Holy Spirit?
Trójjedyny Bóg jako Stwórca świata
Jagodziński, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The Triune God is the Creator of all reality. God is transcendent and immanent to the world in the sense of the Christian panentheism. As the Communion of love of the Father, the Son and the Holy Spirit, God may, without limit yourself, give existence to the world. He created the world out of love and for love, He is Communional-Trinitarian “space” of creation that exists in front of God – in the Son and in God – in the Holy Spirit.
W imię Jezusa czy Trójcy Świętej? Kilka Uwag o formułach chrzcielnych
Nawracała, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Being a Christian begins from the moment of baptism. In baptism a human being professes the faith in the Holy Trinity to be able to receive forgiveness and sanctifying grace. Apostolic Church used two baptismal formulas: Christological and Trinitarian. The discussion on these formulas precedence has still been open. This article aims at drawing attention to consequences of unambiguous advocating the priority of the Christological formula and treating the Trinitarian formula as secondary. It seems that caution in the evaluation of historical precedence must be special here due to the continuity of maintaining one sacramental economy in Church. Both formulas were probably present in first Christian communities, and establishing the Trinitarian formula resulted from the Church awareness increase.
Wniebowstąpienie Syna. Nowa forma obecności Jezusa przy braciach
Kunka, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
The Risen Christ reveals the love of God the Father and reveals himself as His beloved Son. In Him, every man is accepted by God. Ascension is the next step in the mission of Christ, which completes in His return to the Father. In Him man returns to his Father. The exaltation of Christ is already made on Calvary. Through the cross Son opens the door to Father’s house for His brothers. Acending to the heaven, Christ does not leave the disciples and foretells the coming of the Holy Spirit. That is why the Apostles after the Ascension did not suffer sorrow, but they glorified God and expected the Paraclete. The presence of the Master of Nazareth took on another dimension, a new form. Through the Holy Spirit, Jesus still reveals the Father to the disciples, this is done especially in the Eucharist.
Wolność a łaska. Interpretacje problemu w tradycji chrześcijańskiej
Barth, Grzegorz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2015)
Salvation as a reality that is the centre of both the Christian faith, and a theology that speaks its sense, signifies the fulfillment of human existence capable of receiving God (capax Dei). It is realized in a dialogue between God and man, between an unconditional gift of Divine love and man’s free nature that responds to this gift. This relation has never been obvious in the Christian tradition, which is visible in the long-lasting disputes over the understanding of grace and freedom, God’s role and the place of man in the process. Since the times of the dispute between Augustine and Pelagius till the ongoing changes in the interpretations of the problem we have seen simplifications which, on the one hand, overestimate freedom and, on the other, wish to undermine the meaning of freedom to show the ruthlessness of God’s actions. In the article a panorama of traditional views on grace has been outlined, as well as the three most representative approaches for the determination of the aforementioned relations: monergism, synergism and energism. The last one, energism (as an inclusive approach), speaks of a specifically understood cooperation between God and man in salvation, namely the simultaneousness of God’s and man’s actions, in which grace becomes a releasing force of human freedom. In light of the principle of energism, best proved in the person of Jesus Christ, salvation has a personal and historical character, which every time demands a free decision of both sides, an agreement motivated by love realised in the gesture of perichoretic hospitality.

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