Teologia w Polsce, 2017, Tom 11, Nr 1
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Pozycja „Niewysłowione zjednoczenie” czasu i wiecznościZatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The mutual penetration of time and eternity should be taken into account in every theological reflection. The article deals with a general framework that is to be considered while working out particular theological issues. An “incomprehensible union” of time and eternity is one of the versions of the same Mystery of Christ which a theologian should recognize in every single mystery of faith. In all theological issues the coexistence of time and eternity is noticeable and the eternity polar is supreme here.Pozycja Nauka o Ojcu i Synu w starożytnych formułach wiary z SirmiumWołyniec, Włodzimierz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The article consists of two parts. The first part constitutes theological analysis of the formulas of faith with regard to the teaching about the Father and the Son. Here, the fatherhood refers not only to the Person of the Father, but also to the entire Triune. The begetting of the Son from the Father remains a secret, but at the same time forms the basis of Divinity of the Son. However, the formulas of faith do not accept the concepts of coessentialness, rejecting the philosophical term ousia. The Son is sent by the Father and He is subjected to the Father. But first of all, He is similar to the Father. The second part of the article constitutes profound, in-depth reflection on the synodal teaching to indicate its topicality. Through the Person and the Redemptive Act of the incarnate Son the fatherhood of God refers, in a new way, to the disciples of the Lord. Submissiveness of the Son is a signpost for every man who should be submissive to the Father like the Son. In turn, the concept of similarity of the Son to the Father can be a way of expression of the Trinitarian Mystery, provided it encompasses Divine equality of the Father and the Son (the identity of Divine nature), yet at the same time determines the distinctness of God’s Persons (Their non-identity).Pozycja Niepokalana – ikona prymatu łaski w ujęciu papieża FranciszkaWojtczak, Adam (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Mary became a new creation, the first one to be redeemed, from God’s love. Her beauty comes “from grace”, “from God’s gift”. It bears the nature of a sign. It refers not only to Her, but also casts light on a wider historical-salvific message: it is an icon of grace primacy in Christian life, that is to mean that God always acts first, changing us with his grace. This thought is prominent in Pope Francis’s teaching. The present article attempts to reveal this in a twofold way. First one points to the essence of the grace of original holiness (the fullness of grace) and brings to light the whole truth about Mary and her service and beauty. The other one concentrates on the Immaculate’s appealing beauty. Speaking about Her means speaking about Triune God and His free-given salvific activity, as well as cooperation of man who accepts an invitation to the communion of life with God.Pozycja Teologio polska! Jaka byłaś? Jaka jesteś? Wybrane aspekty współczesnej teologii w PolsceWarchoł, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Polish theology can’t be understood without history and culture. They complete each other. Reflections of Polish theologians, who opened up to faith through the written word and testimony of life, resulted from Polish experience. There are many theologians of this kind, that is why only most significant were highlighted. The central value of Polish theology is the mistery of the Christ – crucified and resurrected, He who sheds the light on the nation’s history. At the same time theology of liberation and freedom as well as theology of culture derived from theology of nation. To some extent also Polish personalism writes into it. Moreover, theology of Christ’s heart and mercy are also known in Polish theology. That’s because at the end of 18th century Poland celebrated the feast of God’s Heart as the first nation in Europe and in 20th century celebrated the feast of God’s Mercy. Holy Mary plays an important role in Polish spirituality. The worship of Holy Mary became the symbol and binder of the Poles community – ready at any time to fight and defend their faith in a similar way that the Polish Republic. That is why Mariology refers to the history of nation and it opens to the thoughts connected with the works of Second Vatican Council. What is more, also ecumenism is connected with the history of Polish nation and it had a strong influence onto the people. Protestant – Catholic and Orthodox – Catholic dialogues studied by contemporary theologists had their bases set up much earlier. There are other signs of Polish theology. Theologists further study the reality, basing on their universalism and openness, faithful to tradition and never dissenting from it.Pozycja Halina Irena Szumił, Profesor i Mistrz. Sługa Boży ks. Wincenty Granat, TN KUL, Lublin 2017, ss. 308.Napiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja Tożsamość człowieka – między stwórczym aktem a autokreacjąStrumiłowski, Jan. P. (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The human’s current experience gives an evidence about his or her ability to self-creation (i.e.: identity formation) in the context determined by the nature. The neuroscience researches, trying to describe the process on various levels of human existence (psychological, bodily, especially neurobiological), prove that thesis. Some areas of self-creation of that kind are contrary to certain theological thesis that underline the God’s creative act. This act determines not only the human nature in a broad sense, but also a specific shape of human existence, that appears for example in God’s vocation to a particular way of life. The article analyses potential spheres of conflict, searching both the range and the character of interaction between human self-creation and creative act of God. Moreover, the article attempts to redefine the sphere of interpretation of that dependence, putting in the analysis’ centre not the partial personal perspectives (God’s and man’s perspectives), but the perspective of relation conceived as essentially primary in respect to the personal perspective.Pozycja Możliwość objawienia Bożego według Petera KnaueraSłocińska, Maria (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)According to Peter Knauer, special Revelation of God and a community of man with God is possible, although not obvious. Christian message wants to be comprehended as Word of God, wherein God is approaching man with His message of love. Acceptance of man into love of God is the essence of His Revelation. This concept of divine Revelation is possible only with trinitarian-incarnational-pneumatological comprehension of God and cannot be understood just and only in an intellectual way. Therefore, we need faith.Pozycja Duch Święty a miłosierdzie Ojca zrealizowane w SynuSienkiewicz, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The perspective of Trinitarian theology of God’s mercy do not allow to limit the Holy Spirit only to continue the work of Jesus in the Church and to forgive sins. It protects indeed the same theology of God’s mercy before narrowing and one-sidedness. In the economy of salvation, God’s Spirit is shown as cooperating in all the works of God and inseparable from the Father and the Son. This also applies to God’s mercy, which, by the revelation of the mystery of the inner life of God, in the Holy Spirit is better understood and accessible. The basis for this is the essence of God defined in the New Testament as Love, which, according to Christian theology, is concretized by the Holy Spirit. Penetrating God and man in Jesus Christ, He is the Gift restoring the original innocence and introducing man into a relationship of love and unity proper to the Father and the Son.Pozycja Somiglianze nella visione delle “cose ultime” tra Hans Urs von Balthasar e Faustina KowalskaRaczyński-Rożek, Maciej (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The twentieth century theology has underlined the interdependence of theology and spirituality: the role of theology is to interpret spirituality and spirituality is to give a new life to theology. We can observe this dependence clearly in Hans Urs von Balthasar’s works. He was one of the restorers of the contemporary theology. The similarities between the theologian from Switzerland and Polish mystic Faustyna Kowalska are inspiring and interesting. The two, who have never heard about each other, have similar points of view in some aspects of reflection about God. The purpose of this article is to show these similarities in the field of eschatology. It means, exactly, a new perception of the judgment, eternal happiness and punishment in purgatory and hell.Pozycja Jestem Miłością i Miłosierdziem samym. Fatima a Miłosierdzie, praca zb. pod red. ks. Krzysztofa Czapli SAC i s. M. Elżbiety Siepak ZMBM, Apostolicum Wyd. Księży Pallotynów, Ząbki 2015, ss. 208.Napiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja Astana – Wołyń – Petersburg – Moskwa – KoszyceNapiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja Ks. Janusz Królikowski, Nauka, mądrość i powołanie. O naturze i misji teologii, Uniwersytet Papieski Jana Pawła II – Wydawnictwo Naukowe, Kraków 2016, ss. 307.Beyga, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja Kapłańska królewskość Jezusa Chrystusa. Podstawy biblijne i zasadnicze przesłanie eklezjalneKrólikowski, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)In the recent years the question of the kingship of Jesus Christ, which has always been present in theology, has gained in significance in Polish theology as a result of various religious and social movements which appeared as attempts to interpret signs of the times, especially the pressures connected with secularisation, which can be observed also in Polish culture. The issue calls for systematic deepening. The article points out, especially the biblical grounds of the royal dignity of Christ, which can be found in the fragments describing His birth, but also His trial ended with the crucifixion. The events of Christ’s life show how He gains universal reign and how it is fulfilled. It is the Christ’s cross that has the greatest significance in this respect. It is the ultimate sign of His kingship and the key reference point of every interpretation of this aspect of His dignity in terms of both its historical realisation and its eschatological fulfilment. It has to be noted, that the kingship of Christ is priestly in character and that it is open to participation in it. Martyrs in the first plays, but also all the Christians may participate in it in the form of imitation since they prolong the redemptive work of Christ in their own life. Christ’s kingship is by all means an open kingship and it makes itself present in the history through His believers.Pozycja Ks. Marek Jagodziński, Trynitarno-komunijna teologia stworzenia, Wydawnictwo KUL, Lublin 2016, ss. 175.Sienkiewicz, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja La paternidad virginal de San JoséLópez Imbernón, Enrique (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Ojcostwo i dziewictwo są harmonicznie złączone u św. Józefa na mocy unii hipostatycznej Jezusa Chrystusa. To dlatego Józef uczestniczy w tajemnicy wcielenia. To dziewicze ojcostwo jest autentyczne, ponieważ pochodzi od Ojca, zostało przyjęte i zrealizowane w małżeństwie z Maryją. W ciągu historii wiele było używanych terminów, aby zdefiniować owo ojcostwo, i wydaje się, że termin dziewicze najlepiej wyraża unikalność i wyjątkowość ojcostwa Józefa.Pozycja L’Esprit Saint dans les écrits de L’Apôtre JeanHuculak, Benedykt J. (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Wyróżnienie Jana wśród ewangelistów znakiem orła idzie w parze z bardzo wczesnym, a do dzisiaj istniejącym zwyczajem określania go na Wschodzie imieniem Jana Teologa. Z jego szkoły wyszedł pierwszy teolog systematyczny, Ireneusz Lioński, który w Smyrnie był uczniem biskupa Polikarpa, a ten – słuchaczem samego Jana, gdy on mieszkał w Efezie. Nauczanie o Duchu Świętym, a zwłaszcza o Jego pochodzeniu odwiecznym, opiera się niemal w całości na jego pismach; a przy natchnieniu biblijnym jego udziałem na wyspie Patmos stał się szczególny dar tegoż Ducha, „który mówił przez proroków”. Jego obfite przesłanie jest bezcenne nie tylko dla teologii, lecz także dla jej odrośli, którą powinna być duchowość, począwszy od kapłańskiej i seminaryjnej, tym bardziej że Jan był jedynym apostołem bezżennym, stając się także w tym względzie wzorem dla duchowieństwa rzymskokatolickiego.Pozycja Teologiczna krytyka homoseksualizmu w nauczaniu Szenudy IIIHalkowicz, Katarzyna (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Christ appointed the Church for good of humanity. It came to light through Passover of Christ. As Mystical Body of Christ the Church as living organism should take problems which threaten the future of entire human community. One of such problems is homosexuality. This issue has been taken for years in many public discussions. The dominant freedom of morals, promotion of wrongly understood tolerance impact on more and more heated discussions. This paper is an attempt to show the theological criticism of homosexuality in the teaching of Shenouda III. The Coptic pope teaches that the homosexuality violates holiness of the Church, destroys the image of God, is contrary to the human nature, is a threat for health, is inconsistent with masculinity, destroys spirituality of the human being, is contrary to the sacramental mystery of the Church, destroys true love and the truth. Therefore Shenouda III calls active homosexuals on conversion and keeping the true teaching.Pozycja Ks. Wincenty Granat, O katolickim życiu w świetle nauki o łasce, oprac. Halina Irena Szumił, Wydawnictwo Diecezjalne i Drukarnia w Sandomierzu, Sandomierz 2016, ss. 131.Krakowiak, Czesław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)Pozycja Istota Kościoła według Josepha RatzingeraGóźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2017)The author puts forwards a hypothesis relating to the interpretation of the thought of Joseph Ratzinger – Benedict XVI concerning the essence of the Church as the Body of Christ. Jesus Christ built His Church in a visible form through His choice of the Twelve, who were called to build a special community with Him. By building the Church, the Apostles participated in Christ’s earthly mission. The essence of the Church does not lie in the very fact of its apostolic foundation, but in the event of the Last Supper, that is of the Eucharist, which marks the actualization of the Church. The Eucharist concretizes the Body of Christ in its “physical” and its risen dimension (Corpus Christi verum) as well as its social form, where Jesus is the Head of the body of all the baptised faithful (Corpus Christi mysticum), that is in the aspect of the integral Church. The Eucharist is a manifestation of both, the individual Body of Christ (“This is my Body” 1 Cor 11:24; Mk 14:22b) and the “social” Body of Christ’s Church. Therefore, the essence of the Church is the community of Christ with the baptised faithful, whose sacramental participation actualizes of the Body of Christ through the Eucharist (“He is the Head of the Body – the Church” Col 1:18; cf. Eph 1:10; and we are “the Body of Christ and each of you is a part of it” 1 Cor 12:27, cf. 12:12–13). In other words, the essence of the Church lies in its being the Body of Christ in both of its aspects: individual and social, which are actualized through the Eucharist. Ratzinger himself also puts it in the following manner: “The Church is the People of God through the Body of Christ.” In this sense, the Church is not only a sacramental sign (signum), but it is a matter of fact (res). This is how Ratzinger advocates the original Christian idea of a strong link between the Church and the Eucharist. By doing so, he opts for the full ontical, realist approach to theology, refuting the idealist stance. For Ratzinger, the Church is more than a sign. It constitutes the full reality of Christ as its Head in communion with the faithful as members of His Body.