Roczniki Teologiczne, 2002, T. 49, z. 2
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Pozycja Personalizm uniwersalistycznyBartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Personalism can be taken in its narrow meaning as a branch of the knowledge about man as person. In this meaning it tends to define person. Personalism can also denote the whole intellectual system which takes the overall phenomenon of the human person and his or her experience as its point of departure. From this point it takes into consideration any reality. As a result, this reality is taken to mean the content-related and methodological relationship of the person’s world and the non-personal world. Personalism becomes today dominant in the humanistic sciences, in philosophy and theology.Pozycja Personalizm amerykańskiBuford, Thomas O. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)In Borden Parker Bowne's Personalism the central tenets of America personalism are personal living as philophical starting point, radical empiricism, knowledge, Person as key to reality, and ethics. According to Bowne a person is selfhood, self-consciousness, self-control, and the power to know. American Personalism is reputed to be the first complete and comprehensive system of science, theology and philosophy developed in America which has had lasting influence and which still counts some of the outstanding thinkers among its adherents.Pozycja Kościół – sakrament zbawczej komunii dla świataCzaja, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The world is full of anxiety, uncertainty, conflicts, terrorism, and escalation of evil; the sense of injustice is always growing stronger, i.e. in the use of natural goods and the goods produced by human society. Such being the situation, the Church means a great chance. By virtue of God’s resolution, the Church is a wonderful gift for the world. It constitutes a sacrament of salvific unity (cf. K.K 9), that is, a sign and tool of the communion between man and God, and among people. As such, it may and should become a leaven, means, and pattern for building a peaceful co-existence and civilization of love in the world. This poses an enormous task for those who constitute the fellowship of the Church, the task to make the Church a home and school of communion (cf. NMI 43). This task results from the very essence of the church communion, and calls for the propagation of the spirituality of communion. One should incessantly accept the gift of Christ, the fullness of His grace and truth, which by the power of the Holy Spirit He conveys in the revealed word of God and the Sacraments. Only in this way can the divine-human communion and the communion among people be made present. It is much more permanent and vivid, for it participates in God’s life. Its propagation requires that its members be evangelically committed, concerned about apostolic identity, their own sanctity, and reconciled with others.Pozycja Muzyka duchaGuzowski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)In order to define the semantics of the kind of music that evokes sacrum from the indescribable sphere of profanum (the spirit of music) and the sphere of the musical art that manifests sacrum (the music of the Spirit) Rev. Krzysztof Guzowski compared three conceptions of the theory of music. They are as follows: the echo of the cosmic quality and proportion in Augustine, the spiritual resonance of the human subject in Hegel, and the semeiotic circle between the composer, a directed creative process, and the recipient. On the grounds of the analogy with the knowledge about the Holy Spirit, the truth has been shown that the human world and the Divine world, the spiritual beauty of the world and the Divine beauty, tum out to co-exist in their mutual openness and creative interpenetration. Sacrum has been shown in the Christian perspective as a kind of encounter in which the personal God comes half way to meet the human person (in creation and redemption, personal nature and grace). The author wanted thereby to elucidate the theological view of the new musical genres and their practical adaptation to religious ends: the sphere of sacredness in music cannot for sure be formally limited by the kind of music that is performed during the Liturgy. The theological view, more than the purely speculative one, dismisses doubts as to the potential range of sacrum in music: the more sacrum, the more room there is for sanctum in man. The recognition of sacrum is not only the domain of reason but of the whole human person. There is no rigid boundary between profanum and sacrum, especially in music, in particular that the obstacle in the spiritual sphere between that which is Divine, and that which is human, is sin and not knowledge. It is sin that becomes the battlefield of competition for the “semantic” ranges.Pozycja Hermeneutyczna wartość symbolu ikonograficznegoKlauza, Karol (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Wybór bibliografii z teologii dogmatycznejKowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Chrystologiczne aspekty nowotestamentalnego rozumienia czasuLiszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The concepts of time that we find in the New Testament differ from their counterparts in the Old Testament, although there is a certain convergence between them as regards their importance in the history of salvation. Principally, time is a tool by which Providence carries out non-temporal values, above all salvation. The structure of time is spanned between the past and the future, it is a dynamic stream flowing towards its completion which is eternity identified with salvation. Time in its cosmic sense has a linear character and is connected with historical being, whereas eternity is another kind of being. The New Testament distinguishes three epochs: before creation, from creation to Parousia, and eternity. The focal point of Christian time is the event and the Person of Jesus Christ. Jesus Christ in Himself contains the most perfect model of time: He is the One Who was expected (past), the One Who goes into the future to open time to eternity. The revelation of the truth about the Holy Trinity has considerably influenced the concept of time. Time becomes the contents filling in the interpersonal space. It becomes the level upon which mutual relations between Divine Persons and human persons occur. This personal meaning of time is important for the man who lives in a concrete historical time, since his salvation depends on the manner in which he uses this space. He should make use of his temporal existence to strengthen his ties with Christ, so that he could in Him transform his historical time into eternity, that is salvation.Pozycja Bernhard von Clairvaux’ Beitrag zur GnadenlehreNaab, Erich (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Bernard z Clairvaux analizuje w perspektywie dysputy z Piotrem Abelardem relację łaski do wolnej woli. Przy rozróżnieniu między nieutracalną wolnością woli a sposobem „chcenia” dostrzega Bernard na drodze samopoznania w cogitatio bramę wpadową łaski, przez którą Chrystus przybywa do człowieka. W relacji totus-totus szuka się przezwyciężenia konkurencji między laską a wolnością oraz znajduje się zjednoczenie Boga i człowieka w woli.Pozycja Naród w myśli kardynała Stefana WyszyńskiegoWeiss, Anzelm (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Tajemnica Matki Pana w tajemnicy przymierza. Symbolika i teologia J 2, 1-12Życiński, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Prorok większy polskiego naroduNapiórkowski, Stanisław C. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The ecclesiology of the Primate of the Millennium is grounded on three elements and is most fully shown in its historical-salvific, Trinitarian, and praxeological aspects. It is no dogmatic treatise, but a bold attempt to combine theory and practice. The Church has been called a “God’s structure” (Eph 2, 19:22; 4, 11:16), something that grows from the bosom of the Holy Trinity in the form of God’s ecclesial economy that is being carried into effect in the world. Though it comes from God Himself, this ecclesiology is understood as “supernatural”, and yet by all means it is a “practical ecclesiology” The Church being a beginning of the Kingdom of God on earth carries out the salvific mission of God, therefore it is brought into effect in the tension between the universal salvific will of God and the human response. It is the Church’s self-realization through Christian anthropogenesis, i.e. the process of man’s development towards personal and moral completion, in his individual and social dimension. Thus the Church is a work of God through which God gives Himself to man, making him a temple of the Holy Spirit.Pozycja Vinculum amoris. Duch Święty dogmatu trynitarnegoSzymik, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pneumatology appeared in the beginning of the third century as this part of theology which gave the future of Christianity its form. It must articulate anew the ancient truth about the Holy Spirit, the truth elicited from the Trinitarian dogma. The latter is nothing new but the Hellenic translation of the Semitic language of the Biblical roots of the truth about the Third Person of the Holy Trinity. The discrepancies between the East and the West of Christianity (today overcome to a large extent) pose no obstacles in answering the principal pneumatological questions. Who is He? God, the Spirit of Christ for everyone and for all; the Bond of Love that forms the Divine relations, Divine-human, human, Vinculum amoris to put it simply.Pozycja Waldemar Marek Fac, Antropologia społeczna Piotra Teilharda de Chardin, Lublin: Standruk 2000, ss. 278.Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Norbert Podhorecki, Offenbarung – Schrift – Tradition. Walter Kaspers Beitrag zum Problem der Dogmenhermenutik, Frankfurt a.M. 2001, ss. I-XVIII + 331 (Europäische Hochschulschriften, Reihe XXIII Theologie, Bd. 719).Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Dariusz Janusz Jaworski, Stworzenie w myśli współczesnej, Lublin: Polihymnia 2000, ss. 279.Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)