Roczniki Teologiczne, 2001-2002, T. 48-49, z. 9
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Pozycja Rozpoznawanie Objawienia Bożego. Część IRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Although at the present moment it is impossible to study thoroughly the question of the ways in which God reveals himself in all the religions, an attempt has been undertaken to form some hypotheses about it on the basis of the known stages of that Revelation, as well as by taking into consideration ontological-existential conditionings of human nature. The author numbers God’s revealing himself in creation and through creatures among the various types of Revelation. Owing to his rationality man discovers in himself and in the world a reflection of the Prime Rationality, in this way forming the notion of Personal God. In the epiphanic signs he transcends his material-biological reality to discover its new transcendental dimension. Hence not only the world, but man as well becomes the revelator of God. Experiencing a sound conscience and human love raises questions about their roots and meaning. In man who is so endowed God looks for an answer, specifying the Revelation in the act of historic speech. God’s speech was expressed in inner inspirations of prophets, charismatic people, priests and leaders, ancestors of families (primitive people’s religions) or the first people (theory of primeval revelation), to whom God legitimised his identity by means of theophanic signs. Apart from words God is revealed in acts testifying to his transcendent-immanent involvement in history. Like the regularity of the forces of nature induces us to think of the rationality of the Primeval Cause, the events that do not fit the frame of human understanding of this regularity make us understand history as the history of Revelation. Understand – as all forms of God’s Revelation may be reduced to the sign that by its nature is inner and outer, visible and invisible. The visible element suggests a different reality that is connected to it but it is invisible. However, understanding the sign does not determine one to passively accept the presented contents. The author also discusses another way of recognising God’s Revelation: the religious experience understood in various ways, expressed in the feeling of sacrum – numinosunv, misterium thremendum et fascinosum. This experience, more than the previously mentioned ways, depends on the disposition of the subject: contemplative, intuitionist, mystic and others. The author puts forward the hypothesis concerning the recognition of God’s Revelation first by individuals within small social groups, which led to different understandings of the revealed contents in the ethnical-cultural context. Revelation done by specific legates left less interpretative freedom and became clearer. No matter how one treats the process of recognising God’s Revelation, it remains a fact that it has been understood in different ways, which resulted in the existence of various religions.Pozycja Kontekstualno-europejska eklezjologia fundamentalnaKaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)This article comprises the methodological bases of the Contextual-European Fundamental Ecclesiology which takes up the problem of credibility of the Church in the selected context, namely in the context of the European present time. The present work comes up with a general thesis that the way of perceiving and justifying the credibility of the Church in the present day in Europe depends on its history and culture. From Renaissance up to this day there has been tension between the Church and European culture which sometimes presents itself (in extreme situations) in the form of secularization on the side of European culture and the conservative attitude on the Christian side. The Contextual-European Fundamental Ecclesiology makes attempts to analyse scientificcally the problem of mutual relations between the European present day and motivating achievements of the Church and at the same time expects that the results of the examination will cause significant theoretical and practical advantages both for the contemporary culture of the Old Continent and for the Church as well.Pozycja Ostatnie dni Wielkiego Tygodnia w regionie opoczyńskim w zwyczajach i obrzędach ludowychKupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The article presents the customs, rites and beliefs of the inhabitants of the Opoczno region villages held on the last three days of the Holy Week, earlier called Triduum Sacrum in the Church liturgy. The author of the present paper made use the literature of the subject and his own field studies conduc-ted in the Opoczno area and concerning folk religiosity. After the Mass on Holy Thursday, the Blessed Sacrament is processionally transferred to the “dark room”, which is a side chapel or alter. After the procession, the priest took of the alters covers, crosses and candlesticks from the main and side altars. The faithful adored the Holy Sacrament hidden in the tabernacle till the Good Friday. In the beliefs of the Slav people, Holy Thursday was an all souls’ day. On that day, weaving, sewing and making fire on the crossroads were forbidden. A certain relic of the all souls’ day are the rattles, which were used not only in the church, where they replaced the bells. They were also used by the boys, who walked round the village after the Church service and created a magic circle. In this way they wanted to frighten away any evil threatening the village. The Good Friday is the day of Christ’s torment and death on the cross. The Good Friday liturgy is closed with transferring the Holy Sacrament to the so-called “Lord’s Tomb”, where the faithful stay adoring the tomb and praying till the Resurrection Mass begins. In the Polish religiosity, the passion spirit occupies the principal place in the way of experiencing the Lent. This is reflected in the words of the songs and the Church services. On that day, people abstained from eating meat and dairy products. The food was limited to only one meal. Some people consumed no food and drank only water. Besides, the folk beliefs forbade the people to begin any kind of work on the farm. Then, the river water was attributed miraculous properties, that is why people went to wash themselves in the river in the early morning. In their opinion the water had the miraculous power because blood and water flowed from the wounded side of crucified Christ. The liturgy of Easter Eve is of paschal character. It consists of the liturgy of light, water, and the Holy Mass. A lot of folk customs appeared which had their basis in Easter Eve liturgy. After the Church service the faithful took non-burnt coals from the fire and the blessed water and brought them home. Those served as apotropeic means, which protected against some diseases, rodents, worms, lightning, etc. On that day there was a tradition of blessing the food, which usually included painted eggs, boiled eggs without shells, bread, cheese, butter, salt, horse radish, a piece of cake, sausage, and ham. That food had a symbolic meaning. While analyzing the customs, rites and beliefs of those last days of the Lent in the Opoczno area, one should observe a considerable ability of the village inhabitants to link the religious elements with everyday life. This link created a characteristic atmosphere of the period, wich enabled realization of old customs and rites and at the same time prepared for Easter. Today only those customs are kept alive which found their place in the liturgy of the Paschal Triduum.Pozycja Świadectwo chrześcijańskie jako motyw wiaryMastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Contemporary fundamental-theological thought sees the need for broad and many-sided argumentation for credibility of Christian Revelation. Apart from showing the existing arguments in a more profound way (ones derived from prophecies, miracles and Jesus’ Resurrection) attempts are undertaken to construct new ones. Praxiological argumentation, referring to, among others, sanctity of life, love, hope and testimony of Christian life are especially convincing for the contemporary man. The aim of the present article is to present the testimony in relation to faith in its motivational aspect. The author tries to answer the question: When does the testimony of Christian life become a motive for faith? The problem is presented in four points. The following issues are analysed: Jesus as a credible Witness of God; the Person of Jesus Christ as the object and source of Christian testimony; forms of testimony; and recognition of testimony and efficiency of motivation. A comprehensive discussion of the above issues has allowed presentation of the testimony of Christian life as a motive for faith.Pozycja Świadectwo życia jako motyw wiarygodności chrześcijaństwa według kardynała Stefana WyszyńskiegoSzponar, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The Christian praxis and ’translating’ the contents of Christian faith into everyday life was one of the most important issues discussed by Primate Stefan Wyszyński in various circumstances and at different times. It should be noticed that the Cardinal practised applied apology and he suggested a current and an intuitive meaning of testimony. He pointed out that from Christians’ actual attitudes conclusions should be drawn about testimony, which constitute the basic argument for credibility in his whole teaching. In forming the attitude of a Christian – according to the Primate of the Millennium – the main role is played by the sacraments of baptism and confirmation. The attitude is further developed by upbringing in the family, at Church, at school and in the nation. Testimony of Christian life is realised in the family, its sacramental Catholic marriage, maternity and paternity. According to the Cardinal, through his work man develops his personality, forms interpersonal relations, constructs a new world, and also he actively joins God’s work of creation. Work has a religious and salutary value. In his opinion these are actual ways of giving a Christian testimony that motivate its credibility. It should be noted that the Primate of the Millennium was not only in favour of testimony, but he was a real witness to such life. It was first of all expressed in the testimony of priests’ life, which is not discussed in the article, but deserves a separate study.Pozycja Wspólnotowe i prywatne rytuały w sanktuariach ziemi u ludu Konkomba z północnej GhanyZimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The subject of the paper is based on field studies interpretation of rituals celebrated in Earth shrines of the Konkomba people of northern Ghana. The first part presents three community rituals in the villages of Sobib, Gbadagbam and Bwagbaln. Their aim is the welfare of the whole lineage, clan and supraclan community. The next part analyzes and interprets the private ritual performed in the village of Puo Tindaando. The rituals analyzed here show a distinct difference between community and private rituals performed among the Konkomba people. The rituals in the villages of Gbadagbam and Bwagbaln were carried out on the day of sakpa, which is a feast day for many clans of the Konkomba. The rituals of private character can take place on any day of the six-day week. The rituals in the villages of Sobib and Gbadagbam were of a limited lineage and clan range. On the other hand, the ritual in the village of Bwagbaln was of supraclan character. Community rituals involve a greater numberof elders and other people. The oldest present participants usually begin the rite cycles. A decisive role in community rituals is played by Earth priests or the elders performing the function of Earth priests. The ritual of Puo Tindaando was a private matter of three relatively young men, who presented their personal problems in the initial prayer. The ceremonial character of the community rituals at Sobib, Gbadagbam and Bwagbaln contrasts with a modest ritual framework of private ritual at Puo Tindaando.Pozycja Kościół a kultura w pierwszych wiekach chrześcijaństwaKrzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The problems considered in the present article go back to the roots of Christianity and to fitting the Gospel into the existing cultures: Jewish, Hellenic, Roman and Syrian ones, which was being done by the Church and had important consequences. The process, that was called inculturation, was connected with the kenosis of the Gospel, but it was necessary then and it has always been necessary for the Church to function at the proper level and to develop, while having a creative dialogue with people who are yet not faithful. The article presents various antagonistic positions taken by Christian thinkers in the first five centuries, affirming or rejecting the work of particular cultures and the favourable consequence – humanizing the culture – resulting from that clash of views.Pozycja Chrześcijaństwo pośród religii. Wokół książki „Istota i geneza religii”Ledwoń, Ireneusz S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The present article focuses on the central problems of contemporary theology of religion, such as the notion of religion, its origin and the relation of Christianity to other religions. The author presents with respet to the sources of religion and its the well-known Polish theologian. Rev. Marian Rusecki’s thought contained in his book Istota i geneza religii (The Essence and Origin of Religion) as well as his own views thus presenting the whole against the background of Polish and foreign theological and theological-religious literature as well as against some documents issued by Magisterium Ecclesiae. The author shows Rev. M. Rusecki’s thought as the leading one in Polish theology, particularly in the aspect of the connection between the notion of religion and its revelational origin and of clearing that notion of all the wrong connotations. He also points to the problems that require a further theological reflection as, e.g., a broader justification of the possibility of existence of an authentic God’s Revelation apart from the economy of the Old and New Testament, making the relation between the conscience and the Revelation more precise with respet to the sources of religion and its moral norms, and finally assuming an attitude towards the issue of philosophical and religious cognition of God.Pozycja Wykaz publikacji profesora dra hab. Stanisława Nagy’ego SCJKrzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Zdzisław Kupisiński SVD. Wielki post i Wielkanoc w regionie opoczyńskim. Studium religijności ludowej. Warszawa: „Verbinum” Wydawnictwo Księży Werbistów 2000 ss. 256.Mastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Ks. Henryk Seweryniak. Tajemnica Jezusa. Warszawa: Biblioteka „Więzi” 2001 ss. 382.Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)