Communio, 2018, R. 38, nr 3-4 (203-204)
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/20343
Przeglądaj
Ostatnie zgłoszenia
Pozycja Koniec w pismach Johna Wesleya i Josepha Ratzingera/Benedykta XVI w kontekście współczesnych eschatologiiWolnica, Krzysztof (Wydawnictwo Pallottinum, 2019)W teologii pytanie o „koniec” odnosi się przede wszystkim do człowieka i świata, w którym żyje. Odpowiedź na pytanie, czym jest „koniec” jest zawsze uzależniona od stosunku człowieka do Boga. Od odpowiedzi na pytanie o Boga uzależniona jest odpowiedź na pytania o życie i śmierć człowieka. Bóg w Jezusie Chrystusie składa każdemu z ludzi ofertę – dar wolności. Boży dar wolności pozwala człowiekowi wybrać prymat Boga, a co za tym idzie życie wieczne, ale pozwala również człowiekowi Boga odrzucić i wybrać prymat doczesności, świata materialnego i przemijającego a tym samym śmierć. Od wolności wyboru zaczyna się prawdziwa wolność człowieka. W zależności od tego, co wybrał – życie lub śmierć – tak będzie postrzegał swój koniec. Zarówno John Wesley jak i Joseph Ratzinger/Benedykt XVI w swoim spojrzeniu na „koniec” z perspektywy wiary w Boga Trójjedynego, kładą nacisk na to, że końcem dla człowieka nie jest śmierć. To, co wydaje się być końcem i prowadzić w nicość – śmierć – jest tak naprawdę początkiem prawdziwego życia dzięki dobrowolnej, jedynej i niepowtarzalnej ofierze na Golgocie Jezusa Chrystusa. Dlatego zarówno dla Ratzingera jak i Wesleya najistotniejsze jest doprowadzenie do zbawienia duszy każdego człowieka (chodzi także o ciało). Odczuwają oni pragnienie nieustannego wskazywania na Jezusa Chrystusa jako tego, który będąc Ukrzyżowanym, jest także Zmartwychwstałym, będąc dzięki temu eschatologiczną nadzieją człowieka. W Chrystusie śmierć staje się „przejściem” dla człowieka, który w Nim widzi swojego Pana i Zbawiciela. Jest to „przejście” ze świata doczesności pełnego niepewności, samotności, bólu, cierpienia i śmierci do świata wieczności, w którym jest wszechogarniająca Miłość usuwająca wszelką niepewność, samotność, ból, cierpienie i w ostateczności śmierć. W odróżnieniu od świata odrzucającego Boga, zatem świata proponującego eschatologię beznadziei, Wesley i Ratzinger proponują wiarę w istnienie „całkowicie Innego”, który jest Życiem i który proponuje człowiekowi eschatologię nadziei i życia – czyli zbawienie, które wiara chrześcijańska nazywa życiem „w i z Chrystusem”.Pozycja Nieskończoność w skończoności. Interpretacja ludzkiego jestestwa w nawiązaniu do B. WeltegoPiecuch, Joachim (Wydawnictwo Pallottinum, 2019)The subject of the article are phenomenological analyzes of experiences related to the experience of finiteness and infinity. A man appears in them as a playing field between the two realities. The study of the consciousness of finitude leads to the statement that it becomes the source of determining the human being as temporary, realizing through its abilities. It also shows how finitude determines the understanding of the conditions and perspectives of human existence. Tracking the traces of infinity in our lives, in turn, manifests her presence in the experience of the ideal sphere, which finds its expression primarily in the experience of duty. The Freiburg philosopher of religion B. Welte claims that an attitude of faith or an experience of absurdity and despair depends on the constellations with which the consciousness of finitude and infinity remains, and which of these realities is dominant. Subordination of the idea of finitude to the idea of infinity arouses faith and vice versa, subordinating the consciousness of infinity to finitude, causes despair. The article presents how a phenomenological attempt to describe a man from the perspective of experiencing the phenomena of finitude and infinity aims at his final interpretation. It is also an example of how phenomenological research can lead to religious thinking.Pozycja Koniec historii, czyli między „świeckim rajem” a światem „ostatnich ludzi”Kleszcz, Leszek (Wydawnictwo Pallottinum, 2019)The linear vision of time is connected with the Judeo-Christian tradition. The theme of the „end of time” appears in the writings of the prophets or the Apocalypse. In the secularized version, it takes the form of the „end of history” „The end of history” was the subject of considerations of G. W. F. Hegels, A. Kojeves, and now F. Fukuyamas. In the optimistic version it means the end of political evolution, end of social and political conflicts, time of justice, equality and „peaceful happiness” Critics fear that the „end of history” can also mean the „end of man” as a creature with some „metaphysical longing” looking for something „more than life.” Who’s right?Pozycja Dwie nadzieje na koniec końca: Ernst Bloch i Joseph Ratzinger/Benedykt XVIFerdek, Bogdan (Wydawnictwo Pallottinum, 2019)The difference between Bloch’s blasphemy philosophy and Ratzinger’s theology of hope lies in the fact that the former is the ontology of what is not yet and the latter the ontology of what is already coming. Kosian rightly described Bloch’s philosophy as „futurocentrism.” It assumes understanding the future as futurum, that is, what is predictable, what lies in the possibilities of man and is an improved extension of the present. Ratzinger does not reject the future as a futurum, although for him this futurum is carried by adventus, a future that can not be planned, a prediction that is not within the limits of human possibilities for which God’s Creator’s inexhaustible possibilities stand. Adventus does not determine human freedom, but can be accepted as a gift accepted by human freedom.Pozycja Wybrane wątki eschatologiczne w liturgii pogrzebu w zwyczajnej oraz nadzwyczajnej formie rytu rzymskiegoBeyga, Paweł (Wydawnictwo Pallottinum, 2019)According to the will of pope Benedict XVI Roman Rite has a two form: ordinary and extraordinary. The article regards chosen aspects of eschatology in the both form of the Roman liturgy. The author shows catholic vision of eternal life in the Catholic liturgy, in the document of the Congregation for the Doctrine of the Faith on eschatology and in the theological reflection of modem theologians: Joseph Ratzinger and Romano Guardini. The problem of human soul in theology and modem liturgy was also presented in the article.Pozycja Le purgatoire, cantique de l’esperanceFumagalli, Edoardo (Wydawnictwo Pallottinum, 2019)The purpose of this article was to describe purgatory as a song of hope on the example of Dante’s «The Divine Comedy» which describes the universe on the other side: Hell – Purgatory – Paradise. The author of «The Divine Comedy» can be safely called a philosopher and theologian. And not only because of the deep philosophical and theological education of the poet and the obvious religious support of his greatest work. «The Divine Comedy» is the work of the theologian and a special kind of theology lecture also in the deeper and stronger sense of this word. The poet, with full consciousness, builds his vision on very daring – also for our present sensitivity – theological ideas. Dante tries to reconcile two crucial thoughts: the first is the inscription on the gate of hell about giving up hope by those who come in here. And the second one, ending «The Divine Comedy», a vision of the Holy Trinity with the last thought: «The Love that moves the sun and the other stars».Pozycja Koniec i „pragnienie” końca. Historiozofia i eschatologia Mikołaja BierdiajewaKrasicki, Jan (Wydawnictwo Pallottinum, 2019)The article deals with the problem of the „end” in Nikolai Berdyaev’s philosophy. The question is presented in the context of Berdyaev’s philosophical concepts and against the background of the Russian religious thought. It is argued that eschatologism was not only the philosopher’s theoretical Weltanschauung but also his existential stance. This is the perspective in which Berdyaev’s critique of the historical Christianity is placed. It is shown that in Berdyaev’s active eschatology history is real though not absolute, and man is given a chance of liberating himself from the historical determinism thanks to his freedom and creative commitment.Pozycja Kategoria końca z perspektywy teologii ewolucyjnejGrygiel, Wojciech P. (Wydawnictwo Pallottinum, 2019)The end category presents one of the most fundamental and at the same time poorly understood aspects of an existence of the Universe. The new theological paradigm, developing today as the evolutionary theology, creates a unique extension of the understanding of this category, both from a philosophical and scientific point of view. The end does not mean an annihilation of human existence, but transition to a different state of being which is determined in the perspective of the eternal life. Due to the fact that in relation to the classical paradigm, which does not involve the scientific image of the world, an approach to the evolutionary theology goes back to the conceptual base, significantly enriched with modem knowledge of nature, one can rightly expect that this approach will reveal the deepened sense of the end category, thus giving a better understanding of that, where the universe and human being are going, and thereby consolidate the Christian virtue of hope. Evolutionary reinterpretation of the end category will undoubtedly also help to strengthen the credibility of theology by sharing its discourse with the dominated scientific thinking of contemporary culture.Pozycja Waiting for a Cosmic Christ in an Uncreated WorldCasarella, Peter (Wydawnictwo Pallottinum, 2019)Celem niniejszego eseju nie jest wystosowanie kolejnego apelu o integrację teologii chrześcijańskiej i ewolucji naukowej. Czas takich syntetycznych wysiłków minął i już nie wróci. Interesują mnie raczej warunki mądrościowe dla możliwości dialogu między nauką teologii a naukami przyrodniczymi. Przede wszystkim chciałbym dostrzec nieuchronnie „a-kosmiczny” światopogląd obecnej epoki. Wyuczony dialog między teologami a naukowcami jest zupełnie bezużyteczny, jeśli nie ma praktycznych środków postrzegania postaci Chrystusa jak postaci świata. Nie ma nauki ani uprzywilejowanej wiedzy (nawet Pisma Świętego czy Tradycji nauczania Kościoła), która sama z siebie doprowadzi do końca nasze oczekiwanie na kosmicznego Chrystusa.Pozycja Les fresques de Signorelli a OrvietoGerbron, Cyril (Wydawnictwo Pallottinum, 2019)The purpose of this article was to show the eschatological dimension of frescos from Orvieto. They were created in the years 1499-1504 and were made by Lucas Signorelli, who created a series of frescoes in the chapel of San Brizio in Orvieto. He presented in them the History of Antichrist, Paradise, Hell and the Resurrection of the bodies. The artist included in this work an even richer collection of the classic act. In the Resurrection o f the body, he studied deeper anatomical problems, in the literal sense of the word, as he presented human skeletons in various poses. Below, in the frieze, the ancient poets and Dante were portrayed. Around these portraits, Signorelli placed monochrome medallions telling about the most important events from the lives of poets.Pozycja Wizja końca świata w pietystycznym chiliazmieMiodoński, Leon (Wydawnictwo Pallottinum, 2019)The subject of the article is the concept of the end of the world, which was constituted on the basis of the linear concept of time, characteristic for Christian thought from St. Augustine. The thesis is considered that in German pietism there has been a radical interpretation of this category in the chiliastic spirit. The structure of the article is presented in the following way. The first part of the article introduces a problem of temporality and history in Christianity. The second part highlights the critical attitude of Luther and Lutheranism to chiliasm. The next part – a main part of the article – focuses on an analysis of the concept of the end of the world in the main representatives of pietism, first of all in Johann Albrecht Bengel, who developed a comprehensive system combining chronology with biblical hermeneutics. Bengel, like many others, accepted a short eschatological perspective. In his case it was 1836. The synthetic summary indicated the importance and influence of the piety chiliasm on the philosophy of German idealism.Pozycja Eschatologia i utopiaRatzinger, Joseph (Wydawnictwo Pallottinum, 2019)For Joseph Ratzinger, the reference to truth and intellect as Logos is crucial to understanding the issue of faith. Intellect is expanded by faith so that it goes beyond the narrow framework of empiricism. Rationality protects the faith against the dangerous expectation that historical problems will resolve themselves in eschaton or in the 1000-year-old kingdom of the „messiah” pulled to the ground by specific political measures. The author pointed out that many people oppose utopia and eschatology. There is a danger that one can understand a utopia as a rational construction of an optimal community institution, enabling a happy life that is kept as a critical mirror for existing irregularities, and treat eschatology as the end of all difficulties of the world’s end. But then we receive extreme opposition. Ratzinger suggests recognizing that eschatology is an application of the Greek search for logos and a desire for understanding (philosophy) of whole of the world to the revealed Christian faith. Then the concepts of „utopia” and „eschatology” complement one another. For the retired Pope, eschatology is a message of faith: on the basis of the confession of the Resurrection of Jesus Christ, it will herald of the resurrection of the dead, eternal life and the kingdom of God. The future is the Christ and His glorious resurrection, reminds Ratzinger in the face of many earthly utopias.