Warszawskie Studia Teologiczne, 2003, T. 16
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Pozycja Kapłan wobec ofensywy ideologii neomarksizmu i postmodernizmu we współczesnym świecieWielgus, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Z twórczości Hansa Jonasa (6). Etyka biomedycznaWarzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Filozoficzno-religijne podstawy odpowiedzialności za życie. Propozycja Hansa JonasaWarzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2004)Responsibility for the sake of responsibility would relate to the purely formal aspect of man’s existence. To avoid formalism, the ethics of responsibility should, as Jonas puts it, be the ethics of care for life and carry more intense reference to metaphysical and anthropological arguments and ultimately to theonomy of the human world. Accepting that autonomy of world’s existence is in fact theonomic or penetrated by participant theonomy, we obtain a definite illumination of truth about man’s responsibility for life. Such truth would comply with the idea of natural law which in its transcendental dimension is the fullest expression of God’s relation to the rational order of the world and particularly to rational and personal nature of man. Realising that the human world is willed by God for the world itself, man, who is placed in the personal relation to God, will accept this truth as a norm for his rational principle of action. The ultimate foundation of responsibility for life in the world is the relation of man to the Creator, to the call which God constantly addresses to the human mind and freedom. Applying philosophy, as Jonas does, the responsibility for life cannot be a purely formal imperative, it should rather stem from the personal relation where the practice of responding to good and appealing to the other becomes the condition of being a person. Jonas rightly shows the paradigmatic model of the parent and the statesman’s responsibility, yet at the same time he does not distinctly indicate the personalistic foundations of ethics of responsibility for life. Personal responsibility is not only the paradigm of universal responsibility but its essence and the proper meaning. It flows directly from the idea of vocation addressed to man as a rational and free being capable of personal reply to the good he recognises.Pozycja Juliusz St. Synowiec OFMConv., Gatunki literackie w Starym Testamencie, Kraków 2003, ss. 490Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Znaczenie milczenia w liturgiiSyczewski, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Aspekty teologiczne Aktu Oddania Matce Najświętszej. Stefan Kardynał Wyszyński – Stoczek WarmińskiStrojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Stefan Cardinal Wyszyński who was arrested on September 25, 1953 and isolated from the believers community and excluded from the official life of the Church. The external isolation inclined the Cardinal towards a deep connection with the Church. Being conscious of the existing threat he clung with his heart and life to Mary in order to cling together with Her to Christ. The Cardinal dedicated himself to complete captivity of Christ the Lord through Immaculate Mary’s hands. The act of dedication was interpreted: In a Trinitarian love perspective. In a Christocentric perspective. In a Mariological perspective. In an Ecclesiological perspective. In 1956 the act of consecration brought the final fruit for the whole Church in Poland entrusting the Polish Nation and the Church to the Mother of God.Pozycja Główne nurty eklezjologii Kard. Avery DullesaSmentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2004)Avery card. Dulles is one of the most eminent contemporary theologians. His ecclesiology is world-widely approved as very deep and original reflection upon the Church. Several characteristics of his thought could be distinguished. These are, first of all, a broad, multifocal outlook which develops from his first Dimensions of the Church to the best known Models of the Church. These dimensions and further models create a schema for other analyses. Dulles uses them presenting his view on the notion of catholicity of the Church, the Church adaptation to the changing world and its limits. He distinguishes catholicity as a reflection of Gods pleroma, present even outside the Roman-catholic Church, from Catholicism which he refers to formal structure of the Church. Dulles describes four patterns of Church membership according to mystical, juridical, sociological and personal – communal view. As usual, he declares himself for a comprehensive view combining them all. Thoroughly his whole ecclesiology Dulles emphasizes the symbolic structure of the Church which makes her similar to a sacrament. He insists on the secondary although indispensable importance of the Church institution for the sake of spiritual life and holiness.Pozycja Chrystologiczny charakter formuły „Ciało za życie świata” (J 6,51). Prezentacja Jezusa jako „chleba żywego” w mowie o chlebie życia (J 6 ,2 2 -5 9 )Siwek, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2004)“The Bread of Life” discourse is a very interesting example of St. John’s theology. The main object of this analysis is verse 51, which seems to be the key to the understanding of the whole discourse. First, we have compared Jesus’ self-introduction in v. 51 to other parts of the discourse in order to show the unity of the thought of the Author. Verse 51 contains some characteristic elements. Among them a special function is given to the nouns “soma” and “sarks”. Placing these words in the context of both the whole tradition of the Old and New Testament and especially in the language of the Author of the Forth Gospel proved to be very useful. An analysis of basic terms helps us to understand the meaning of “the flesh for the life of the world” It is revelation of the central thought of this text which is Incarnation of Christ which results in giving Himself to man in the mystery of the Eucharist.Pozycja Związek nowej Świątyni z odnowionym Przymierzem (wg Ez 47,1-12)Rumianek, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Waldemar Rakocy CM, Paweł Apostoł. Chronologia życia i pism. Edycja Świętego Pawła Częstochowa 2003, ss. 416. (A 5)Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja «Dzieje Piotra Apostoła i Szymona»Izydorczyk, Zbigniew; Bielewicz, Mirosław (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Trzecie wydanie Mszału Rzymskiego Pawła VIMiazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Kronika Papieskiego Wydziału Teologicznego w Warszawie, Sekcja Św. Jana Chrzciciela za rok akademicki 2002/2003(Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Człowiek jako osoba w metafizyce św. Tomasza z AkwinuGrzybowski, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2004)The conception of human being as subject of social life should be the starting point of the social philosophy. Policy and particular choices are human and that is why looking for the answers to the question “Who is a human being?” is very important. Therefore it is necessary to define clearly the rational nature of the human being in order to talk about the man as a person and to present the necessity of personalization in social philosophy. Anthropology and the definition of the person play an important role in philosophical heritage of Thomas Aquinas. That anthropology presents a proper orientation which, in times following the chaos of modem notions, lets us live between the extremes of materialism and spiritualism. At that point the conception by Thomas Aquinas helps to find a proper point of perceiving the human being. In “The Tract about a Man” not only is found an extended and strictly imparted with his metaphysics philosophical theory of man but also, what should be highlighted, a theology of the human being. The man as a person is a subject of grace and reveals as the one whose calling is both innate and supernatural. So it is reasonable to acknowledge that a person is more precious than materialistic universe due to his unique world that includes elements of consciousness and spirit what allows him to convert the materialistic world and look for God.Pozycja Paulin de Pella „Eucharisticos”Formigny, Dominique de (Wydawnictwo Archidiecezji Warszawskiej, 2004)W niniejszym artykule Autor syntetycznie omawia wydania poematu Paulina z Pelli, dane biograficzne w nim zawarte oraz aspekty literackie: źródło, gatunek literacki, poemat autobiograficzny, wartość literacką, kulturową i religijno-duchową. Opiera się przy tym na najnowszych opracowaniach. Na końcu artykułu podaje podstawową literaturę na temat poematu Paulina, autora niemalże nieznanego w Polsce.Pozycja Avery Dulles, Blask wiary. Wizja teologiczna Jana Pawła II, tł: Aneta Nowak, Kraków: Wyd. WAM 2003, ss. 315Smentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Paul Dreyfus, Święty Paweł. Reporter na tropach Apostoła (przekład M. Wojciechowski), Częstochowa: Święty Paweł 2002, ss. 432Siwek, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Odkrywać Boga. Filozoficzno-teologiczne intuicje PlatonaĆwiek, Przemysław Jan (Wydawnictwo Archidiecezji Warszawskiej, 2004)What is the Plato’s God like? To deal with this question we should first analyse all the author’s statements, in which problems of God appear. Next, we ought to select the texts in order to interpret only the fragments that are crucial for further work. We skip those phrases, in which the word ‘God’ (θεος) is used in expressive way, or as particular references to mythological gods, or as expressions, in which words like ‘divine’, ‘godlike’ do not have any theological meaning. In some cases, however, Plato says about God, about his attitude to himself and to a human. Out o f these short statements, thrown about in almost all his works we will try to create a systematic portrait o f the Plato’s God. We discover that Plato’s theology isn’t a systematic religious lecture. A number of its researchers tried to give this theology a particular shape, and in result they deformed the original message of the philosopher. All the ancient Christian tradition perceived Plato as a proto-Christian, who as any other philosophers moved towards Christianity not through the Revelation, but with his own mind. In our research we do not try to ‘christianise’ Plato, because it would neither bring any benefits, nor clarify the philosopher’s standpoint. From the perspective o f the former research we can believe that the ancient philosophy in fact didn’t consider itself to be something totally separate from religion, nor anything contrary to it. On his way of religious study Plato encountered a myth. He couldn’t reject it, neither could he accept it entirely. He made an extraordinary modification. He divided from the myth something that was the myth’s essence, and then he put on it a myth that he had made up himself. However, Plato didn’t treat the myth as some kind of complement to the science. He didn’t make any divisions between rational and mythical philosophy, he didn’t make use of mythological philosophy, while he wasn’t able to use the rational philosophy properly. The philosopher found that there are topics (and the problem of God is one o f them) about which one could say more using the language o f mythical philosophy, only because this language is appropriate to the reality it describes. Would anyone dare to say that all his philosophy is nothing but unimportant myth, which can be at the same time probable and impossible?Pozycja Przyczyna trudności w odczytaniu inskrypcji z Księgi Daniela (5, 25)Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)Pozycja Uniwersalizm perykopy o nielitościwym dłużniku w świetle analizy narracyjnej (Mt 18,23-35)Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2004)Matthew’s narrative about merciless servant is reckoned as Matthew’s ecclesiological speech (18,1-19,1). Compared to Mark’s and Luke’s texts it contains the elements partly derived from Mark, partly from the so-called Q source and the source reached only by Matthew (SMt). The speech is concentrated around three basic topics: childlike attitude, forgiveness and fraternal love making it an instruction about the crucial elements in the Church’s functioning. A problem aroused in Matthew’s environment concerning the range of forgiving, expressed by the question: how many times should I forgive? Through the parable about merciless debtor the editor of the First Gospel tried to explicate this question in the light of Lord Jesus’ allegorized parable. The first level of this parable shows the story of a king settling the accounts with his servants. The deeper allegorical level shows the truth about the kingdom of heaven. Allegory is Matthew’s subtlest editing contribution into the story. It enabled the reader to focus the attention on the king’s mercy in the beginning of the story, not only the “judgment” at the end. As a result three topics were emphasized: judgment, mercy, forgiveness. Line 18,33 became the parable’s point: and should not you have had mercy on your fellow servant? The allegorized parable masterly joined two moments of Jesus’ teaching, often treated as contrary i.e.: God’s infinite mercy with rejection, condemnation followed by punishment. The parable also contains a hidden warning for those who would like to pass judgments on their neighbor (fellow servant) - condemn him or accuse as the servants did before the king (God). The story’s social structure assumes all people to be fellow servants who are debtors before God. Accusing each other, even rightfully, may turn out to be a subtle trap, as forgiving is the life’s norm in kingdom of heaven. Refusing to forgive pushes one out of the kingdom, outside the realm of God’s forgiving love. One who accuses demanding justice instead of mercy, provokes God to be just, not merciful to him as well (Mt 6,15). The supreme power of God demands His mercy to be the measure of forgiving in human relations and infinite readiness to forgive becomes the sign of His universal love. Forgiving everyone irrespective of time, place, circumstances and society may become possible only for those who experienced God’s forgiveness themselves – the forgiveness that may change human heart and conscience.