Teologia w Polsce, 2013, Tom 7, nr 1
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/33893
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Pozycja Robert Józef Woźniak, Różnica i tajemnica: objawienie jako teologiczne źródło ludzkiej boskości, Wydawnictwo „W drodze”, Poznań 2012, ss. 559.Góźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Pozycja Jezus Chrystus „w dwóch” czy „z dwóch” natur? – recepcja dogmatu chalcedońskiego w „Contra Eutychetem” Wigiliusza z TapsoWendlik, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)One of the essential problems after the Council of Chalcedon was an issue of reception of a dogma of hypostatic union of Jesus Christ. This process, although very dramatic, with numerous connotations, especially political, did not overshadow strictly doctrinal debate. One of the participants of this debate in the circle of the Latin language was Vigilius, the bishop of Tapsus in North Africa. In his work Contra Eutychetem, written probably between year 460 and 480, he defends the decision of the Council of Chalcedon and the teaching of Pope Leo I, as to the manner of existing both natures in Jesus Christ, contained in the phrase in duabus naturis. At the same time he does not resign from using a „competitive“ phrase ex duabus naturis. In this way he proves the complementarity of both phrases, not affecting the substance of the Chalcedon dogma.Pozycja Teologia i mySzymik, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Pozycja „Czy wolno mieć nadzieję, że wszyscy będą zbawieni?” − recenzja książki Hansa Ursa von BalthasaraSzulc, Miłosz Jan (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Pozycja Franciszkańska estetyka teologiczna jako sposób celebrowania życia. Część I: Franciszek z Asyżu i Bonawentura z BagnoregioSamiec, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)The beauty in Franciscan’s theology does not present itself as something external and something coming to beings, but as something internal, which flows from them. The beauty is owned by ontological entities beside unity, goodness, and truth. In the glow of beauty a background of grace, freedom, selflessness and light can be seen which invite you to participate in and enjoy this celebration of the world. All items will show and demonstrate their gratitude because they are a beautiful trail and copy of the Trinity. Beauty creates community and invites you to respect. Aesthetics is a beautiful way of interpreting life and living in the world.Pozycja Piotr Roszak, Wiarygodność i tożsamość. „Teologia wiary” św. Tomasza z Akwinu i współczesność, Wydawnictwo WAM, Kraków 2013, ss. 256 (Myśl Teologiczna, t. 73).Perszon, Jan (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Pozycja Theologizing Methodology in Asia. A BriefingRosairo de, Gerard (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Ojciec Gerard de Rosairo OMI w swoim artykule Theologizing methodology in Asia porusza kwestię specyfiki uprawiania teologii w Azji. Autor rozpoczyna analizę od nakreślenia ogólnych założeń metody teologicznej, która w ogólnym kształcie ma polegać na spotkaniu się wiary chrześcijańskiej z egzystencjalnymi problemami Azji. Sama idea stworzenia specyficznej azjatyckiej teologii, zdaniem ojca Gerarda, jest inspirowana Soborem Watykańskim II, który zachęcał do tworzenia pluralizmu teologicznego. Jedna Ewangelia o Chrystusie i jedna wiara w Chrystusa przejawia się bowiem w wielkiej rozmaitości form, które płyną z doświadczenia samego Jezusa. Autor artykułu podkreśla, że Ojcowie soborowi kładli szczególny nacisk na potrzebę adaptacji przepowiadania Dobrej Nowiny w taki sposób, aby przynosiła ona obfite owoce w każdej kulturze. Podstawową zasadą owej adaptacji powinno być, według ojca Gerarda de Rosairo, zdanie Augustyna: „Niech w rzeczach koniecznych będzie jedność, w wątpliwych wolność, a we wszystkich miłość” (GeS 92). W dalszej części artykułu autor nakreśla założenia bazowe oraz metodologiczne azjatyckiej metody teologicznej. Ma ona być zakorzeniona w Ewangelii, ma być odpowiedzią na problemy, które przynosi życie, oraz ma respektować specyficzne uwarunkowania kulturowe tego kontynentu. Kontekstualna metoda teologii azjatyckiej powinna być rozpięta pomiędzy takimi polami semantycznymi, jak: służba życiu, dialektyka społeczna, kontemplacja, dialog z kulturami, religiami i ludźmi ubogimi oraz harmonijne zespolenie namysłu teologicznego ze specyfiką Sitz-im-Laben Azji. Metoda, jaką proponuje ojciec Gerard, ma być odpowiedzią na liczne wyzwania i problemy rodzące się na tym kontynencie.Pozycja Namiętnie kochać świat. Teologia laikatu według św. Josemaríi Escrivy (1902-1975), red. Jan Perszon, Piotr Roszak, Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, Toruń 2012, ss. 260.Golas, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Pozycja Jedność w różnorodności. Elementy wyznania wiary w dokumentach synodów od I do III wiekuNawracała, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Faith has always been a significant element in the life of the Church community. However, before it was officially expressed in a profession of councils in Nice and Constantinople, the faith had been experienced and formed by local church communities. The opinions exchange and the necessity of protection from non-orthodox trends were the reason for bishops gathering in synods and searching for a common way to overcome increasing difficulties. The Creed has been formed over centuries, using biblical expressions at first, and then the ones which derive from the world of pagan philosophy. This article presents development of elements common for the Church Creed in synod documents from the 1st to the 3rd century.Pozycja Debata o paruzji Chrystusa w teologii protestanckiejNaumowicz, Cezary (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)The subject of the Second Coming of Christ at the end of time has aroused passionate debate in theological circles in the last decades. The emphasis on demythologisation in modern theology led to a certain scepticism about the Parousia. Some Protestant interpretations reduced the Parousia from the category of event to that of symbol (Bultmann, early Barth), while Moltmann defended the expectation of the Parousia. For Barth the content of “the future of Christ” is only an “unveiling” of what has already been achieved in the paschal mystery. But for Moltmann the category of “unveiling” needs the addition of that of a final and definitive “complement.” Both the unity of and the distinction between the “already” and the “not yet” of the Christ event can apparently be maintained by extending our understanding of the Parousia into the Trinitarian, ecclesiological, anthropological and cosmic areas.Pozycja On a Culture of Life In the Dangers of This TimeMoltmann, Jürgen (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Jürgen Moltmann podejmuje temat szeroko pojętego zagrożenia cywilizacji życia we współczesnym świecie. Protestancki teolog opisuje zagrożenia, jakie pojawiają się w obecnych czasach, szczególnie ubolewając nad coraz bardziej powszechnymi wystąpieniami przeciw miłości, a nawet życiu ludzkiemu. W pierwszej części swojego eseju autor podejmuje próbę wykazania, że problemy terroryzmu, zbrojeń nuklearnych, braku należytej troski o środowisko naturalne rodzą poczucie nieustannego braku pokoju, co z kolei przeciwstawia się miłości, afirmacji oraz tolerancji każdego życia ludzkiego. Na kanwie tych rozważań Moltmann usiłuje odpowiedzieć na pytanie o sens egzystencji rodzaju ludzkiego w świecie oraz wykazać, że człowiek jest kimś więcej aniżeli „przypadkiem” natury. W drugiej części swojego eseju niemiecki dogmatyk stawia tezę, że cywilizacja, aby mogła być uznana za życiodajną, musi być przestrzenią komunii międzyludzkiej oraz powinna postulować poszanowanie środowiska naturalnego. Ostatecznie tylko miłość może przezwyciężyć strach i zagrożenie. Jest ona jednak w niebezpieczeństwie z uwagi na wspomniane wcześniej niebezpieczeństwa. Jednak tam, gdzie istnieje zło, wzrasta także zbawienie, a prawdziwa religia zawsze objawia swoje wielkie, boskie „tak” dla życia. Dlatego prawdziwa miłość jest w stanie przezwyciężyć strach i niebezpieczeństwa poprzez twórcze i wysoko zorganizowane formy życia wspólnotowego.Pozycja Wybrane aspekty teologii małżeństwaMisiura, Katarzyna (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Marriage in the Catholic Church is a sacrament. This conclusion we draw from Revelation and Tradition. Despite this, it is only in the XII century, the Church clearly put marriage on the list of the sacraments. This article tries to demonstrate the sacramental nature of marriage. Then, on this basis, describes it as a vocation, which aims to eternal salvation. An interesting issue which comes up in the article is the comparison of marriage and celibacy and show them as parallel methods of service and sanctification. The sources were the Scriptures, the statements of some general councils (especially the Second Vatican Council) and Pope (especially John Paul II) and theologians.Pozycja Szkic teologicznego ujęcia piekła. O mrokach piekielnych w „świetle” personalizmuKunka, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)Hell is an invitation from the evil one to eternal solitude: without love, without community and happiness, because to be in hell is to be without God. God invites us to something different (cf. Ps 68: 6-7). He himself is preparing a home for man and makes for him a “feast of rich food” (Isaiah 25: 6). Man should not thinks about how to avoid hell in eternity, but should thinks how to avoid the disastrous influence of Satan and his demons in an earthly perspective. The house of the creatures is their Creator, “our citizenship is in heaven” (Phil. 3: 20). The Father is waiting for us. Because Satan and his angels have definitively and freely refused God’s love to them, they are homeless and that will never change (cf. Jn 8, 44). There is hell, because God truly loves. There is hell, because divine love can be refused by the free creatures. There is not hell, where God is, where His glory is present. If you know God’s love then it is possible to know what the Catholic Church says about hell. The Church proclaims “how God anointed Jesus of Nazareth with the Holy Spirit and with power. He went about doing good and healing all who were oppressed by the devil, for God was with him” (Acts 10: 38).Pozycja Obraz i rola anioła w literaturze popularnej początku XXI wieku. Spojrzenie teologiczno-krytyczneKleczko, Karolina (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)This article is devoted to the theme of an angel and a demon and above all their image and the role in the light of popular literature at the beginning of the twenty-first century. The main problem in this type of stories is mixing nature and the role of angels and demons, good and evil, God and human. Spiritual beings illustrated in the pages of popular literature usually oscillate between humanizing their image and their identification with God. Anthropomorphization angelic and demonic beings were mainly aimed at introducing them to the purely human world, where they could exist with humans and sometimes even as humans. Deification of these spirits had to distance the existence of the human dimension of life, thus showing undeniable superiority of an angel (and sometimes even demon) above the man. The type of existence angels and demons has been modified especially in the sphere of the spiritual dimension of their nature, which in the popular books usually assumed some kind of physical aspect. Also facet of eternal life is subjected to relativization. It is rather presented by kind of existence longer than normally life than immortality in the strict sense. One of the most intriguing aspects was pulling away the angelic beings from their mission. Modification of their role to the ordinary existence and possible use in world their own extraordinary “power” actually leads to the loss of the meaning of existence of beings that were meant to help God. The article has shown only a small part of the issue. The conclusions of the performed analysis leads to the conclusion that the twenty-first century popular literature dealing with the subject of the supernatural world of spiritual beings does not avoid adulteration. Used fiction that tries to speak in some way the voice of truth nevertheless retains chimeric elements that allow the reader to distinguish the literary inventions of the surrounding reality. However, after this general analysis can not be demonstrated that there is definitely no danger of this type of publication.Pozycja Maryjna rekapitulacja służebna w ujęciu błogosławionego Jana Pawła IIKasjaniuk, Elżbieta (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)When discussing the great topics in the teachings of the Blessed John Paul II, we cannot overlook the Marian dimension that was present in all his teachings and was evoked in various situations and contexts. It is not some mannerism of the Pope but the consequence of a profound analysis of the economy of salvation, in which the Blessed Virgin Mary plays a vital role. The whole Good News, Christ, the Church, the economy of grace, contain references to Mary. She integrates the motives of the history of creation and salvation and it is in her that they are illuminated. The Mother of the Saviour is a prophetic sign of the history of man, humanity and the Church; the first who experiences the ultimate destiny predicted for man and who concentrates, or recapitulates, in herself all the themes of redemption, becoming, so to speak, the embodiment and the guarantee of the recapitulation finally achieved by the Son of God. The Mystery of Mary is inseparably linked to the mystery of Redemption. In the Pope’s teachings the following theme was documented thoroughly: Redemptoris Mater, so also Recapitulatoris Mater, or even Recapitulating Motherhood. Mary is the role model, the picture and the most perfect Daughter of the Mother Church. So she is, in a sense, the “recapitulation” of the Church. She is also the Mother of the Church – both through giving birth to its Founder and through her maternal presence conferred on her. In discussing subordinate recapitulation, those relations and analogies make necessary the distinction between Mary’s subordinate recapitulation and subordinate ecclesial recapitulation. But they are always in relation to the unique Christological Recapitulation. Mary, because of the role assigned to her by Providence in the history of redemption, may be called the Recapitulating Motherhood. The mystery of recapitulation accomplished in Her is subordinate in character towards Christological Recapitulation – which is the source of its power and the destination it leads to. This subordinate function of Mary is performed especially towards the Church and in the Church that gives birth to God’s children, suffering through its members and leading towards final recapitulation in God. The discovery of subordinate recapitulation allows us to see the opulence of God’s intentions. In this context the histories of individual human beings and the history of the world acquire a certain reality, concreteness, and the specific “uniqueness” and “non-substitutability” of each human is accentuated. God’s mysteries become clarified even more, they “draw nearer’ to worldliness, and man perceives himself from the perspective of the elect and elevation. Owing to this approach we may observe a human being becoming, in a subordinate order, the way and completion of recapitulation and – by his free will – he becomes the participant in the mysterious process of divinisation.Pozycja Współczesny kryzys sensu jako wyzwanie dla teologii fundamentalnej. Propozycja Rino FisichelliJesionowski, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)The general features of the contemporaneity includes the lost identity of today’s man. A weak condition of human subject in his hopelessness in the power of reason and his closeness to the truth is crisis of meaning. Rino Fisichella’s fundamental theology shows very clearly that the theological discourse needs to emphasize on elements involved in such a phenomenon. Present work reveals the importance given by him to reflections on meaning in his Christocentric Theology. The Incarnate Son of God is the meaning of Divine Revelation. He’s a particular entry of the meaning in the history. Credibility of Divine Revelation is analysed in terms borrowed from philosophy of language read in the key of love, which alone is credible. Fisichella’s thought makes see in Trinitarian Love of God revealed in Christ the apparition and the fulfillment of every meaning. The Truth of Divine Revelation is accessible thanks to a faith that dares to think and has to be firmly and harmonically united to reason. Thanks to this faith one can be able to form and to live his own existence, filled of meaning of “universale concretum” of Christ in the concrete of history.Pozycja Sakrament namaszczenia chorych w praktyce liturgicznej i teologii Kościołów prawosławnych tradycji bizantyjskiejFroniewski, Jacek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)It is commonly held that essential consensus can be found in the sacramental pastoral of the Roman Catholic Church and of the Orthodox Church. This cannot, however, be said of the sacrament of the Anointing of the Sick, where there are significant differences. In this article the author first outlines the historical development of the liturgy of the Anointing of the Sick in the byzantine rite. For this reason he delineates then the theology of this sacrament according to the orthodox mind. In conclusion he expounds three significant differences between the orthodox liturgy of Anointing of the Sick and the catholic praxis. Firstly, the Anointing of the Sick in the orthodox liturgy is generally done in concelebration with seven priests. Secondly, the oil of the sick would be blessed by the priest directly during the anointing and not by the bishop, like in the Catholic Church during the liturgy of Maundy Thursday. Finally, the orthodoxy emphasizes so strongly the forgiveness of sins as an effect of the Anointing of the Sick that the latter sometimes becomes in the praxis a substitute for the sacrament of reconciliation.Pozycja Wartość zbawcza wniebowstąpienia Jezusa Chrystusa w ujęciu Jeana GalotaCzura, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)The article deals with the issue of salutary meaning of Jesus Christ’s Ascension according to Jean Galot. The starting point of the reflections is a trial of highlighting the ascension as an event, with a unique, peculiar meaning. Next the issue of influence of ascension on acquiring power by Jesus Christ is analyzed. The power consists in the intercession of Jesus at his Father as well as pouring the Holy Spirit on the Church. Jesus Christ as a priest performs sacrifice of intercession, whereas as a king pleads continuously the case of his people in front of the Father. The sacrifice on the cross, the resurrection and ascension reveal the process of acquiring dignity by Jesus Christ. The dignity is portrayed by the picture and metaphor of the Head of the Mystical Body. By his ascension Jesus Christ becomes the Head of the Church and owing to this he is able to bestow the Church with God’s life. Highlighting the raising intercession movement as well as the descending movement of grace give grounds for proposing a thesis. Namely, the ascension of Jesus Christ performs and secures the common liturgy of the Church making a pilgrimage with the Church in Heaven. The thesis concerning the ascension of Jesus Christ, supported by Galot’s idea, is depicted as well as defended in the article.Pozycja Człowiek stworzony na obraz i podobieństwo Boże. Ikonalność osoby ludzkiej w ujęciu personalistycznymAntoniewicz, Marian (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2013)The creation of a human being to be the picture and likeness of God is a foundation and a basic thesis of each theological anthropology. This article is an attempt to present this subject from a personalistic perspective. Within the analysis of the issue, four closely related questions have been considered: 1) Imago Dei – the original creation of man, 2) Imago Christi – salvific iconicity, 3) Imago Trinitatis – social likeness to God, and 4) Iconistic dynamics.