Roczniki Teologiczne, 2007, T. 54, z. 9
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Pozycja „Kościół żyje dzięki Eucharystii” spojrzenie na sytuację Kościoła w AfryceGrodź, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The situation of the Church in Africa seems to be a testing ground for the statements made in the encyclical Ecclesia de Eucharistia. If the Church draws her life from the Eucharist and in many Christian communities Eucharist can be celebrated only once every few months due to unfavourable external circumstances, in addition quite a number of Church members cannot receive holy communion because their marital situation does not conform to the regulations of the canon law, and still African Church has been perceived as alive and dynamically expanding, then the power of Eucharist is really enormous. The author briefly discusses three areas of interest concerning the role of the Eucharist in the African Churches: 1) formation of local priests; 2) presentation of the Eucharist as a sacrament of unity in the situation of the visible disunity of the Church; 3) inculturation of the Eucharist.Pozycja Ikona Jezusa Chrystusa w ekonomii Objawienia BożegoKostetskyy, Mikołaj (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Being in the womb of the Holy Trinity, the Second Person of the Trinity - the Son of God - takes part in the fellow-creation, together with the Father and the Spirit, of the world and man (in the image - gr. eikon - of God Himself). The receives the „seal” of the Prototype. Reading out this sing in the universe we may admire the Creator. Receiving this image and likeness - a deposit that is supposed to be realised in his life - man can become like the Prototype and acquire the „form” of the Icon. Jesus Christ knows the Father best, He is His most perfect Icon. Whoever sees Him sees the Father. The figure of Jesus Christ is a human image of God. Man, created in image and likeness of God, becomes an icon of the Prototype. He is an icon, being a person, according to the pattern of the personal Creator. It is the icon that has in itself an immortal deposit - the soul which feels yearning for the Whole, desire to be united (to return) to the Fullness of Life, being like the Prototype through deification, being like the Icon of God - Jesus Christ, by way of imitating Him. The founder of the Church - Jesus Christ - establishes a salvific fellowship whose taks to follow the Prototype. Making the Church, constituting the „Body of the Church” is to put into practice, in the historical (worldly) time, a fellowship according to the pattern of the Holy Trinity. The mystery of the Icon is reflected in the very fact of God’s presence among us. It is the God who encourages us to dialogue. The mystery of the image and the whole Person of Christ also shows a man to a man. It is a man who loves another man and becomes the icon of God’s love.Pozycja Ecclesia communicans. Kulturowe aspekty relacji Kościoła do środków masowej komunikacjiKrzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Using the mass media in the work of evangelisation, the Church made this issue topical during the proceedings of Vatican Council II. A sign of this interest was the decree Inter mirifica issued in 1963. Some time later another document was published. This time it was the instruction Communio et progressio (1977) written by the Papal Council for the Mass Media. The most recent documents in this area include Orientamenti, worked out by the Congregation of Catholic Formation and Seminaries (1986), and the instruction Aetatis novae of 1992. The paper depicts the cultural aspects of the relation between the Church and the media, starting from their negation to their recognition as means of evangelisation. The author elicits from the Magisterium Ecclesiae some postulates with regard to the application of the media in the Church’s mission. Following the Second Vatican Council, he points at the threats that may be associated with the new means of evangelisation.Pozycja Pogrzeby wtórne u ludu Konkomba z północnej Ghany na przykładzie plemienia BiczabobZimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Robert Hertz introduced in ethnology a term „double funeral”, which comprises both burial ritual (first funeral) and secondary funeral among the nonliterate people. The rituals of the first and secondary funerals among the Konkomba of northern Ghana belong to the most extended of all the rituals of passage. The Konkomba, like other African peoples, do not treat the fact of death as immediate and final. They perceive death as a process of several years. The author participated in secondary funerals from the second half of February till the beginning of May, 1991 in six villages: Nalongni, Sobib, Kumwateek (Bichabob tribe), Puo Tindaando (Bigbem tribe), Lemo (Nakpantiib tribe), Sambul (Bimonkpom tribe). The present article describes and analyses the secondary funerals among the Bichabob tribe as illustrated by the inhabitants of three villages: Nalongni, Sobib and Kumwateek. They last from six to seven days and they constitute an important social and religious event. Significant events of secondary funerals include: dances; the widows’ visits to homesteads; divination rites on the third day, the purpose of which was to explain by the two diviners the circumstances and causes of the death of all people who had died in the villages of Nalongni, Sobib i Kumwateek since the previous secondary funeral; the visits of a large number of guests, who are treated with beer, in all the homesteads of the three villages on the fourth and fifth days; the visits of yam farms of the dead old men by the widows led by two leaders and other participants; shooting at a post (lipil) and a rooster in the case of the death of the oldest clan member; the farewell of the dead women from other clans with the inhabitants of villages where they had lived after getting married; dividing the property of the dead old men on the last day of the secondary funeral. The costly ritual of the secondary funeral, which requires large financial expenditures on food and beer, takes place in each village every few years and it is performed for all the people that have died since the last secondary funeral. It is only after the secondary funeral that a dead old man (or an old woman) reaches the dignity of an ancestor and his property (land, wives, sacred objects and power) is inherited and taken over through the mediation of the oldest member of the lineage by the dead person’s relatives who are his lineal descendants, that is brothers and sons, according to the principle of primogeniture. The performance of different rites and symbolic actions of the secondary funeral emphasizes that the dead person and the community change their roles and functions. The dead person is transformed from somebody who threatens the community to its protector as a member of the invisible community of the dead. Secondary funerals end mourning for the dead definitively, confirm triumph of the community over death, emphasize the value of life, which is of the highest worth for all the Africans. The rites expressing the belief in afterlife lead the communities through the hard time and crisis caused by the death of their members, giving consolation and solving existential problems for particular people and the whole communities. They reorganize and integrate the family, lineage, clan and superclan groups as well as they mean changing the social status. Besides, they help individuals in accepting the new state and introduce them into normal relations with clan community and other people. Only elderly people (both men and women) - thanks to their age, social status and offspring - can reach the dignity of ancestors after death. A necessary condition for the change of their status is the performance of rituals of the first and secondary funerals.Pozycja Johna Macquarrie’go apologia chrześcijaństwa i jej krytyczna ocenaKaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)This article is about the apology of Christianity which has been constructed by Scottish philosopher and theologian John Macquarrie. In the first part of this paper one can find a reconstruction of its philosophical sphere (inspired by M. Heidegger’s existentialism) and after it - of its theological one (inspired by R. Bultmann’s theology). Than a critical evaluation of this apology is made, pointing out its merits, defects and mistakes. The main points of this evaluation were expanded on in the last part of this article as general conclusions taking part at meta-apology and fundamental theology levels. One of these conclusions talks about the project of such philosophy of religion which can be very helpful for fundamental theology on the way to reach her goal.Pozycja Śmierć w tradycji ludowej regionu opoczyńskiego i radomskiegoKupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The paper shows the way death is understood among the inhabitants of the region of Opoczno and Radom. The sources here are ethnographic field researches conducted by the author among the inhabitants of these regions - situated in central Poland. They were conducted in the years of 1995-2005 and dealt with All Souls’ Day and funeral rites. The author relied also on appropriate literature. The issue has been worked out in three paragraphs. The first deals with death as fate, whereas the second one show the positive aspects of death. The inhabitants of these regions, belonging to Christian confession, the approach to death and afterlife life was shaped by Jewish and Christian religions and ancient philosophy. Death appears to be the inevitability of fate which became man’s part at the moment he committed sin and God spoke against him (as the Bible and some myths of primitive peoples say). Man’s decision to betray God in the beginning of humankind brought about power that traced the course of human events, whose consequence was they left paradise, diseases, misfortunes, and the necessity of death. They understand death as fate when it is sudden and reaches a young man in the most unexpected moment, when neither his family nor he is spiritually not prepared to death. Thinking in positive terms about it, they consider it in the categories of Christ’s death and resurrection. This hope of resurrection for each man and life in another dimension brings optimism for the faithful. They will be introduced in the mystery of eternity. The joy to meet Christ and all those relatives who have died before allows us to look at death not in the perspective of ultimate end, but as the beginning of new life in the community of the saved in heaven. Therefore some, even audaciously, say that they are waiting for this moment when they cross the border of eternal life.Pozycja Rezurekcyjny charakter posłannictwa Jezusa ChrystusaMastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The paper seeks to present the multifaceted and resurrectional character of the mission of Jesus Christ. The overall approach to the topic has been discussed in three points. The following questions are shown in turn: the resurrectional dimension of the Basilean mission of Jesus Christ (I), Resurrection as a definitive fulfilment of the mission of Jesus Christ of Nazareth (II), and the resurrectional character of the mission of Christ’s Church (III). The problem has been viewed from the perspective of fundamental theology, therefore some reliable aspects of Jesus’ mission have been highlighted. Now Resurrection has been assumed as the principle of interpretation. It has been exposed as the central event in the life of Jesus of Nazareth, showing at the same time its relations with the Divine genesis of the Church. Therefore the resurrectional reliability of the mission of Jesus Christ could be shown in its full picture. Resurrection is the centre, combining and uniting the mission of Christ and the Church. Accordingly, it can be a peculiar „link” between the Christological and ecclesiological tracts.Pozycja „Kościół i teologia we współczesnej Europie. Tradycja - wyzwania – perspektywy”. Nowe idee po konferencji Europejskiego Stowarzyszenia Teologów Katolickich (Cottbus, 28-30 kwietnia 2006 r.)Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Uzasadnianie inkulturacji we współczesnej teologii - status quaestionisPietrzak, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The author attempts to systematise the justification of inculturation in contemporary theology. On the basis of technical literature he distinguishes and analyses in general eight most often applied arguments: anthropological, historical, trinitological, Christological, ecclesiological, eschatological, and generally theological. Thereby one can see inculturation in various lights, and at the same time understand it better and work out a convergent justification. His systematisation is not closed. It should necessarily be enlarged by other sections of theology, showing their mutual relationship.Pozycja Deus caritas credibilis est. Teologicznofundamentalne rozumienie agapeSokołowski, Paweł K. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)The paper seeks to show such understanding of Christian agape which contains a motivating aspect. The basis for our considerations here was the first encyclical of Benedict XVI Deus caritas est. The paper has been written in three stages. First, the contemporary conceptions of love have been presented, i.e. sensual-affective, organic, marital, erotic, family, social, cosmic, and religious love, together with their brief characterisation. In the course of our consideration here it has been stated that love must be placed in personal beings. Further, on the basis of agapetological literature, the author presents his own understanding of agape as the person’s gift of himself for Divine and human persons because of Christ and in Christ. This approach to Christian agape points at Jesus Christ as the Pattern of this love. Moreover, this love has an essentially salvific dimension, whereby it transcends the humanistic and ethical understanding of the ideal of love. Eventually, there is a verification of thus understood agape with regard to the Divine Persons and human persons. It has been stated that marital, erotic, family, social, and religious love is transformed in Christ and converted into a love that bears Christina, supernatural, and transcendent characteristic. This kind of love becomes a sign and symbol of reliable love. The motivating valour of agape is inherent in the transformation of a purely human and natural love into the love that is ready to highest sacrifices.Pozycja Ksiądz Profesor Marian Rusecki członkiem Centralnej Komisji do Spraw Stopni i TytułówKrzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Sprawozdanie ze zjazdu Stowarzyszenia Teologów Fundamentalnych w Polsce (Łódź 21-22 września 2006)Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Ks. Jacenty Mastej. Od Objawienia do wiary. Personalistyczna koncepcja aktu wiary chrześcijańskiej. Lublin: RW KUL 2001 ss. 284.Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Jana Pawła II inspiracje chrystologiczne. Red. ks. Krzysztof Kaucha, ks. Jacenty Mastej. Lublin-Kielce-Kraków: Wyd. Księży Sercanów DEHON 2006 ss. 226. Biblioteka Teologii Fundamentalnej 1.Napiórkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)Pozycja Ks. Krzysztof Cezary Kaucha. Miłość za miłość. Wiarygodność chrześcijaństwa według Battisty Mondina. Lublin: RW KUL 2000 ss. 444.Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)