Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 2

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    Dzieje zbawienia według Piotra Semenenki
    Macheta, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    An attempt at „historizaltion” of theology is done by the outstanding Polish theologian of the 19th century, Piotr Semenenko. He views human existence, human cognition and the very Christianity in the hisit'oricail aspect as the history of salvation. The history of salvation is the historical realization of the age-long God’s plan, which is carried out in the common action of God and man. The aim of history is divinization of mankind and its unification wiith God and unification in „itself” through love. Since man, as a free being, refused to cooperate with God, in the history a catactysm occurred takling the shape of sin and its consequences. Sin „destroyed the history of creation” which ceased to tend towards its proper aim and directed itself „towards nothingness”. The turning point in history was the redemption done by Christ, which changed the course of history and in the history of sin tending to a fall included another trend, namely the history of salvation. Hence history flows in a double stream: salvation and unsalvation, and the struggle between good and evil is their inner law. The history of Salvation has a Christicentric character. The events connected with Christ are a necessary condition for the history to exist, and although they are past, their power still continues, and it has a bearing on the whole of history. The repetition and presentation of the God-Man’s history in the life of the Church and of every Christian is the main task and at the same time a salutary act.
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    Funkcje cudu jako znaku
    Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
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    Historyczność człowieka w ujęciu personalistycznym
    Bartnik, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The author tries to define the structure of man’s historicity and its particular elements. The basic elements of this historicity are for him: the possibility to became a person, the dimension of existence as an act of realization and secondary acts, as well as the mixture of passiveness and activeness. The secondary elements are: the rootedness in the world of beings, use of time and space as the basis, and the final limitations of man. History is possible mainly owing to the transitiveness of all the spheres inslide the personal being. The same applies to the social history, which is history in a more proper sense. Generally, historicity is defined as the whole process of a man becoming a person, owing to the dimension of existence, through the fulfilment of oneself in self-realization with the positive vector.
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    Magisterium Kościoła a magisterium teologów
    Napiórkowski, Stanisław C. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
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    Stanisław C. Napiórkowski OFM Conv. Solus Christus. Zbawcze pośrednictwo według ,,Księgi Zgody”. Lublin 1978. Katolicki Uniwersytet Lubelski ss. 230
    Bartnik, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
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    W poszukiwaniu oblicza Bożego (palamickie rozróżnienie istoty i energii w Bogu)
    Fotiju, Eleni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The aim of the present article is an attempt to show the positive values of Palamas’s teaching about the inaccessible energies acting in the world, on the basis of an analysis of one of the main works by Grzegorz Pailamais – Triads in defense of hesichasts. Basing on the conducted analyses it can be concluded, that the differentiation between the essence and energy in God is not a novum introduced in theology by Palamas. The foundations of this idea should be looked for in the works of the Fathers of the Church. Palatmas’s contribution consists in an original development and in the incorporation of the synthesis of intuitions worked out by him, which be had found in the earlier theological tradition, into the whole of the problem. The aim of this differentiation was his eagerness to popularize the facts from the revelation about a God completely inaccessible and acting in the world. Energies are exactly the actions of the inaccessible in his mystery God, directed towards creatures and making their contadt with the Creator possible. God exceeds all the definitions and notions With which we try to define Him to such a degree that all the names or terms we give to Him apply not to mystery He constitutes in Himself, but just to His energies. Although the actions of God’s powers are perceived by man as manifold, they should be understood first of all as one personal power springing from God’s being and spreading in various ways. Palamas’s differentiation is a valuable theological postulate. It allows one to avoid the extremes to which the methods used in theology and borrowed from essentialistic philosophy are exposed. The positive contribution of Palamas to the theological output of the Eastern Church is an attempt to defend the realism of the connections between man and God without running into pantheism. Energies are only God’s „face turned towards the world”, otherwise God being in accessible in his deepest essence for the man.
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    Współczesne katolickie podręczniki teologiczne w Polsce w świetle postulatów ekumenizmu
    Napiórkowski, Stanisław C. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
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    Znaczenie patrystycznej idei przebóstwienia dla soteriologii chrześcijańskiej
    Hryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)
    The article deals with the idea of theosis, i.e. deificaltion, which in the writings of the Greek Fathers plays an important soteriological rale. Its true significance, however, has been very often misunderstood, especially by Western interpreters. Following the line of recent patristic studies in this area, the author tries to justify his conviction that Christian soteniology, integrally understood, has to take into account the two poles of the salvific work of Christ, both the Incarnation and the Paschal Mystery. There are no two distinct soteriologies with the Church Fathers, one based on the Incarnation (so-called physical theory of redemption, divinisation of human nature as a whole), another on the redemptive deeds of Christ, esp. on His suffering and death. The Greek Fathers did not advance any conception of theosis of mankind, based exclusively on the Incarnation. Their insistence on the theandric reality of Christ has to be understood in the context of early christological controversies in the Church. The Fathers had bo defend the theandrism of the Incarnation for soteriological reasons. This view of the Incarnation may seem to us today too theoretical and too abstract. One has to remember, however, that it was kept in a real balance by the paschal spirituality of the early Church. Therefore the Greek Fathers understood the Incarnation dynamically as a reality, which aims at its fulfilment in Christ’s death and resurrection. According to this, the theosis of man must not be unilaterally related to the Incarnation. Neither the Incarnation nor the death and resurrection constitute an autonomous reality of redemption. These two poles form but one undivided mystery of human salvation, i.e. theosis, whose beginning is the Incarnation, and fulfilment the blessed Passover. Christis Paschal Mystery is nothing else than the mystery of the Incarnation in its full accomplishment. Consequently the theosis has also to be understood in its full dimension. It has its final basis in the Incarnation, but takes its effect, by the power of the Holy Spirit, only after Christ’s glorification.