Wrocławski Przegląd Teologiczny, 2007, R. 15, Nr 1

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„A kto się poniża, będzie wywyższony”
Kogut, Mieczysław (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Anagogia personalistyczna jako metoda teologiczna ujmująca integralnie jedność i wielość
Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Anagogia is a method applied universally, in all religions and in all Christian currents. In the orthodox current which is connected with the model of the integral thinking, this method should consider all resulting requirements from the need to combine the multitude and unities. The directness of the cognition cannot indicate washing away, foiling the autonomy, the wealth of the multitude of aspects of incorporating the mystery and depths of multiple relations. The human person is meeting God in the integral way. not only at the road of action of the intellect, but by personal meeting. The intellectual cognition is taking place with effort of the human mind, through the analogy or thanks to the God’s light, thanks to illumination, through intuitions. The other determined way is a date anagogia. This way isn’t narrowing to the intellectual plain but he is extending to the entire person. Anagogia is a direct meeting of the man with God, embracing the whole of the human person. The Greek anágo word means essentially leading out to the high by somebody else means. In the biblical exegesis the researcher is deducing the more solemn meaning from the text, in the contemplative life God is taking the man out to the high with divine power, not pulling the man to oneself. In particular the God the Father led the Jesus out from among the departed. Officially in the XIII century in theology the mind already won the intuition, the intellectual cognition became highly more valued than the anagogical cognition, embracing the entire human person experiencing reality directly, but inaccurately, in the elusive way which won’t be given to take hold with the help of dense reasoning. Anagogia returned only in the 20th century together with the current from the revival causing the II Vatican Council to Catholic theology. A necessity of the return to the mysticism uniting world with God was emphasized. The analogy demands the precise method exploiting the intellect, anagogia is giving the intellectual precision up. As a result it is easy to reach the vague, complicated situation which is turning into subconscious, not to say conscious leaving the orthodoxy, with the pantheism or even an atheism, in which God can be only intellectual with the sign, the empty name, only a human idea which the human mind is dominating. In order to protect oneself from this danger, they must reinforce the philosophical basis of their theological reflection. Otherwise instead of to search for living God, instead of to work above cleaning and the development of the theological system in order to create the organic comprehensive model, they will be to enter the sheer mysticism, into radical apofatyzm, reaching to abstract one, which isn’t taking place in on any multitude and the diversity. A research conduct limiting itself only to objects is improper unity, tom away from the whole, also a conduct of the escape is improper from the multitude. Both extreme attitudes aren’t attesting to the Gospel. In both accidents an escape is taking place from the height of the truth, from the real life. Still it is necessary to use possessions for both currents winding on constantly in the history of the human thought, building integral theology, fully adequate to manifest requirements, reading out like best God’s Truth in order with it fully to unite.
Antropologiczno-etyczne podstawy opcji fundamentalnej. Aspekty oceny teologicznomoralnej
Torończak, Edward (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Atheismus: Ideologie, Philosophie oder Mentalität?, red. R. Faber, S. Lanwerd, Könighausen-Neumann, Würzburg 2006, ss. 269
Machnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Bartosz Nowakowski, Wkład Biskupa Antoniego Stankiewicza w dorobek myśli kanonistycznej w przedmiocie wad zgody małżeńskiej pod rządami Kodeksu Jana Pawła II, Warszawa 2007, ss. 251
Wenz, Wiesław (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Benedykt XVI o miłości społecznej. Miłość społeczna – geneza i definicja pojęcia
Irek, Waldemar (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Taking reflection over the thought of Benedict XVI concerning comprehending social love the author is drawing the historical background of the evolution of this date in public teaching the Church in the course of the last decades. For the successor to John Paul II because the thought isn’t taken away from roots planted by his predecessors. Encyclical Deus caritas est, as different statements also accompanying it they are developing Benedict XVI and they are supplementing the adopted already earlier notion updating to the time. It is an aim of both social life and social love and achieving the common wealth. The justice has it to itself that he is carrying certain order into relations of members of the community, often even impelling them under duress to accomplish the purpose together presented with them. However love is left presented as integral tendency to the social life. Capturing the common wealth is demanding the principle of the justice above all, however the virtue of love is starting only there where alone not enough. The thought of Benedict XVI concerning on „social love” still is developing the justice oneself and is evolving showing new plains and possibilities of being active of the Church as well as the assembled company in it secular.
Biblia a Kościół
Gołębiewski, Marian (Papieski Wydział Teologiczny we Wrocławiu, 2007)
The Bible is a book of the Church. The church in Bible finds itself. On the time of the Old Covenant the chosen nation found identity in the Pentateuch and in the calling of prophets. Torah and prophetic books shaped all the nation. On the time of the New Covenant the Church finds identity in books, which with time, He regarded as inspired. For the Church faiths became the norm. So the Bible is part of the Church. The New Testament in it developed – and inversely: the Church was shaped by books of the New Testament. This specific feedback caused that the Bible was a product of the vivid present tradition in God’s people, this way of Old, as well as New Testament, the one whereas people found the norm of their faith in it. God with one thing and the same act of the will the Church planned the institution of the salvation and the Bible as its constitutive element. In fulfilling the God’s plan of salvation God in the only and indissoluble way bound the Bible with the primitive Church. Manifesting God given in one piece to the apostolic Church was a source in God’s intentions made more objective and a norm of the faith for people of all times. As such could be they expressed by Church and it exclusively in the written form. Hagiographers are not only transforming of God’s Revelation, but also with living witnesses of this faith made more objective of the Church. The unabridged truth, promised as the source of the faith and the objective norm of conduct, already at the apostolic Church is work of the Holy Spirit. God is an author of the Bible as the Author of the Word and the Church of saving the institution and the tool. The man is an author of the Bible as books. A task of theologians is explaining what the attitude of the Bible to the Church relies on is. The Bible came into existence in bonds of believing people. She is an expression of the faith at first of Israel, and then of the first Christian communities. The Bible, staying in the dense contact with the vivid tradition which is preceding it always accompanies it and so to speak is supporting in the being, is a privileged middle which God is also today using at building and the proliferation of the Church as God’s people. Although the Church isn’t over the authority of the Writing, the Church has the authority so that propagate and interpret the writing system. Passing on faith is work of the Church. The Bible is a book of the Church. Passing on faith cannot be separated from the Church or the Bible cannot be separated from it. The church is regarding the Bible as the rule of the faith. The Church’s teachings should draw from the Writing and to be surrendered to it. To sum up, the Church is it which is listening to the word of God said through the Writing and authoritative – with the help of – theologians is interpreting them.
Bóg jest dobry
Nitecki, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Bogactwo w oczach Boga
Hergesel, Tomasz; Jarząbek, Zofia (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Boski poszukiwacz – cieszcie się ze mną, bo znalazłem owcę, która mi zginęła
Kogut, Mieczysław (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Co jest najważniejsze?
Reroń, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Cyprian biskup Kartaginy wobec prymatu biskupa Rzymu
Dołganiszewska, Elżbieta (Papieski Wydział Teologiczny we Wrocławiu, 2007)
The Article is taking the problem of understanding Cyprian of prerogatives of the primacy of the bishop of Rome. Peter’s priority and the originally interpreted mission are describing the apostle ecclesiastical thought of the bishop of Carthage. The first part is appealing to ancient sources from the III century which are confirming the self-awareness of the primacy contemporary for Cyprian of bishops of Rome. Bishops Stephen and Cornelius which are citing Peter’s priority in justifying one’s authority have feeling that his missions and responsibilities for the Church of the Jesus of the Christ are continuators. The second part is portraying, in what way bishop Cyprian from Carthage theologically justified the role and meaning for the successor to Peter at the Church. He built his argumentation on the connection of prerogatives of the bishop of Rome with the priority of Peter what the so-called privilege led rocks out of. He shows that the mission exercised in Rome is marked with the charisma of uniting the Church.
Czekanie na królestwo
Siemieniewski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Człowiek i jego oczekiwania
Małachowski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Czujny i gotowy
Hergesel, Tomasz; Kryszczuk, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Czuwajcie – czuwam!
Radecki, Aleksander (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Diariusz Wydarzeń na Papieskim Wydziale Teologicznym we Wrocławiu (Rok Akademicki 2006/2007)
(Papieski Wydział Teologiczny we Wrocławiu, 2007)
Dlaczego dziewicze poczęcie Jezusa?
Małachowski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Duszpasterstwo parafialne w Polsce wobec problemu bezrobocia
Barczyszyn, Bartosz (Papieski Wydział Teologiczny we Wrocławiu, 2007)
Many specialists noticed that the too fast transition from the controlled economy centrally in the communist period to the free market economy had caused a considerable rise in unemployment. Needed social covers weren’t implemented for persons the most touched with occurring transformations. In such situations economics without ethics turned out to be disastrous. The unemployment affected not only individuals but above all it hit the basic cell of the society. The average family and the household aren’t in the state of the development, but often of the stagnation or the recession. It is perceptible also in the quality of the pastoral work and appearing challenges towards the pastoral work. Analysing the problem of the reply of the parish and its pastoral action towards the unemployment it is possible to reach a conclusion that not all bonds are prepared for the help of unemployed persons and the non-cash work in this social group. A lot of forms of the pastoral work were worked out, however often when is happening to aid the specific man, priests are spreading hands, they are feeling helpless, helpless, don’t know straight out, what to make.
Elementy duchowości charytatywnej działalności Kościoła w ujęciu encykliki Benedykta XVI „Deus caritas est”
Smolka, Bonawentura Zygfryd (Papieski Wydział Teologiczny we Wrocławiu, 2007)

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