Roczniki Teologii Dogmatycznej, 2010, T. 2(57)

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    Miłość i prawda jako kategorie historyczne w encyklice Benedykta XVI „Caritas in veritate”
    Kowalczyk, Mirosław (Towarzystwo Naukowe KUL, 2010)
    Pope Benedict XVI is a theologian of history even in his encyclical letter Caritas in veritate (2009). This encyclical is on principle social and draws on to St. Augustine and to the pope’s habilitation entitled Die Geschichtstheologie des heiligen Bonaventura (München 1959). According to the pope, the main trend of the history of man and mankind is spiritual in which the principal drive and at the same time the most ultimate content is “love in truth” and “truth in love”. They fulfil humankind in the present time and lead to eternity.
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    Obraz Boga w nauczaniu Kościoła i teologów. Wprowadzenie do tematu
    Pek, Kazimierz (Towarzystwo Naukowe KUL, 2010)
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    O Święto Stworzenia. Sympozjum w Łodzi-Łagiewnikach, 26-27 października 2007 roku
    Napiórkowski, Stanisław Celestyn (Towarzystwo Naukowe KUL, 2010)
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    Teolog w świecie konfliktów. In memoriam Edward Schillebeeckx (1914-2009)
    Nadbrzeżny, Antoni (Towarzystwo Naukowe KUL, 2010)
    This paper is dedicated to Edward Schillebeeckx OP (1914-2009). It was written after his death and is an intellectual honour given to the eminent contemporary theologian. The author presents the principals stages of Schillebeeckx’s biography, his contribution to the preparation and proceedings of the Second Vatican Council. It depicts the most important Schillebeeckx’s theological views and their evolution. And it indicates the causes of the conflict between the Flemish Dominican and the Vatican Congregation for the Teaching of Faith. This paper contains also some personal memories of the author’s encounter with Edward Schillebeeckx at the Dominican religious home in Berg en Dal (Holland).
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    Chrystologia kapłaństwa
    Fac, Waldemar (Towarzystwo Naukowe KUL, 2010)
    Christ expressed Himself essentially in His priesthood through which He had redeemed mankind and become the principle of the economy of salvation. This priesthood realised the primitive paradigm of religion that consists in the relationship: God-man and man-God. Christ established the most ultimate and the most perfect bond between God and man, and between man and God: God-man in one person. It is in Christ’s priesthood that priests (bishops and presbyters) participate in a sacramental manner; the faithful participate in it in a broad sense. The two kinds of priesthood stem from one and the same source, from the priesthood of Jesus Christ, and they should coexist, but the hierarchic priesthood is superior and normative. It is in the priesthood that the whole man is expressed and fulfilled on the model of Jesus Christ.
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    Kapłaństwo inkarnacyjno-paschalne
    Bartnik, Czesław (Towarzystwo Naukowe KUL, 2010)
    If one speaks about Christology and then about soteriology either in their paschal or incarnational (Incarnation) aspects, then one may speak about either paschal or incarnational priesthood. Though the classical priesthood is related with the Pascha, yet we must necessarily also notice the incarnational dimension and make up one, inseparable, and supplementing whole on the basis of one Person of Christ, one “person” of the Church and one person of the priest. In the personalistic approach, the priest receive the sign of esse sacerdotale and agere sacerdotale on the basis of priestly grace. This grace is given in the sacrament of the priesthood that is grafted into by a direct and church-making manner in the priesthood of Christ and making the whole Christic personality in the person called to the priesthood.
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    W poszukiwaniu istoty miłości u Franciszka Sawickiego
    Barth, Grzegorz (Towarzystwo Naukowe KUL, 2010)
    In his attempt to explain the essence of love Franciszek Sawicki combines two principally contradictory conceptions: the traditional one according to which the sentiment of love is regarded as an element of the carnal part of the human being, and love is pushed into the sphere of the irrational; the phenomenological one that defines love as a complete, free, meaningful, and intentional act of response to a value. Now seeking a compromise, he tried to prove that we cannot describe the rich and complex reality of sentiments together with their attendant experiences by means of rigid linguistic and conceptual structures. Man’s emotional life and the phenomenon of love, as the foundation of his existence, are much richer than any mental system that fails to grasp this complexity or to justify it by means of reason. Undoubtedly, Sawicki should be most merited in this area for his attempt to bring back the proper place for the human emotional sphere.
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    Refleksje wokół teorii zaangażowania i czynu w ujęciu E. Mouniera
    Witko, Krzysztof (Towarzystwo Naukowe KUL, 2010)
    Politicians, philosophers, sociologists, educators, and priests often declare their belief that there is a universal crisis of political, civil, and existential commitment among the youth and adults. E. Mounier’s philosophical and existential output is undoubtedly one of the more interesting reflections on authentic commitment in twentieth-century thinkers. It seems, however, that the thought of the French personalist has not been sufficiently accepted, nor appropriately appreciated. It is not just a matter of the moment. His theory of act and commitment is firmly based on the ethics of responsibility for one another and the indispensable dignity of the human person. This paper is an attempt to bring closer some aspects of Mounier’s theory of act. His work may open a horizon for further reflections. After all this sketch should allow the reader to better grasp the concept of commitment from the angle of Christian personalism that is fundamental for the understanding of the mystery of the person.
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    Poznanie i metoda w teologii. Zasady podstawowe w ujęciu Josepha Ratzingera/Benedykta XVI
    Szymik, Jerzy (Towarzystwo Naukowe KUL, 2010)
    The most characteristic trait of Pope Benedict XVI’s epistemological and methodological principles is his tendency to a synthesis and a kind of balance: natural and intuitive that results from his respect for the Truth. We approach this Truth by various ways of complimentary human efforts. If Benedict XVI speaks about the return to sources, he does not make any period of the history of the Church and theology absolute; he warns us against excessive “archeologisation” and “modernisation.” If he proposes a “research system”, he also proposes patience and equilibrium, “internal” direction and internal consequences of thinking (any “externality” appears banal and empty). He proposes “chain bonds” (of epochs, positions, and evolution of thinking) and dialectic holism (only pluralism that is referred to the unity of truth is great). One should notice questions and needs of the present time, but they cannot make up the criterion of answers. The point is to strike a proper balance of emphases between the past and the present. All this deals with the Church and theology whose mission is internally identical, that is the knowledge of God.
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    Scripturae Lumen. Biblia i jej oddziaływanie, I: Ewangelia o Królestwie, Lublin: Wydawnictwo KUL 2009, ss. 751.
    Napiórkowski, Stanisław Celestyn (Towarzystwo Naukowe KUL, 2010)
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    „Lignum Vitae”. Rocznik Teologiczny WSD OO. Franciszkanów, 10(2009) [Łódź−Łagiewniki].
    Napiórkowski, Stanisław Celestyn (Towarzystwo Naukowe KUL, 2010)
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    Przebóstwienie człowieka według świętego Serafina z Sarowa
    Kovtun, Olena (Towarzystwo Naukowe KUL, 2010)
    St. Seraphin, the Orthodox Sage of Sarow, has recently gained great popularity not only in Russia’s Orthodox religiousness, but also the milieu of the Roman-Catholic Church in the post-Soviet territories. In iconography, it is presented as filled with the Holy Spirit, a fact that is usually portrayed with a white and bright robe. This text corresponds with the kind of writing about the person and teaching of St. Seraphin and it attempts to transplant this interests onto the area of Polish dogmatic theology and theology of spirituality. The current importance, novelty, and universality of St. Seraphin’s teaching consists in the fact that it not only gives man hope to be transformed and deified through the grace of the Holy Spirit and His light. Saint Seraphin lived by the principle: accept God, carry God, and give God. Thus outlined the systematic doctrine of man’s deification through the Holy Spirit according to St. Seraphin starts from God and returns to God. Man connected with this process has a chance for an effective activity on behalf of coming closer to the Holy Spirit through a prayerful “bringing Him” to one’s heart. The Holy Spirit, by His nature, is love and is open to stoop to man. Therefore irrespectively of the state of life, whether it is in a religious order, priesthood, or as a layperson, one many experience this grace of deification.
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    Aktualizacja wierności Chrystusa w pallotyńskim posługiwaniu kapłańskim
    Kowalczyk, Marian (Towarzystwo Naukowe KUL, 2010)
    In accordance with the watchword of the Year of Priesthood, announced by pope Benedict XVI: “The faithfulness of Christ – the faithfulness of a priest”, the article presents the actualization of the faithfulness of Christ in the Pallottine priestly ministry. The content of the article draws attention to Christ whose faithfulness we are trying to follow up to standards of the faithfulness of St. Vincent Pallotti, who – as the father of the Pallottine Family and founder of the Union of Catholic Apostolate that incorporates all the Church’s states into apostolate – is rightly called the great apostle of Rome. Considering the universalism of Pallotti’s idea of apostolate, both in the objective and subjective dimension, we restrict ourselves to presenting only chosen aspects of the thoroughly substantiated issue. We are doing it by firstly showing St. Vincent’s admiration for Christ’s ideal of priestly faithfulness, and then the ideal of fulfillment of Christ’s faithfulness in the Jerusalem upper room community. The culmination of the disquisition is the reflection on the mentioned above watchword of the Priesthood Year from the point of view of deepening of each priest’s identity, and particularly a Pallottine of the 21st century. It is strongly underlined that both the patron of the Priesthood Year, St. Jean- Baptiste-Marie Vianney – the parish priest of Ars, and St. Vincent Pallotti – the apostle of Rome, who lived at more or less the same time, can show to the priests of the 21st century how to cope with temptations threatening their saving mission in the community of God’s people, and also all over the world, which is still hostile, to a large extent, to the contents of God’s revelation, accomplished fully in the words and acts of Jesus, as the only begotten Son and the primal Apostle of the Preeternal Father. The point of the article states one sure thing: the most efficient means of a fight for man, for his great dignity of God’s child is nowadays – ultimately – authentic faithfulness to Christ, the only priest of the New and everlasting Covenant and to his Gospel preached for centuries in the Church and by the Church.
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    Antropologia autonomiczna a antropologia teonomiczna: próba syntezy
    Guzowski, Krzysztof (Towarzystwo Naukowe KUL, 2010)
    This paper brings close the human hermeneutic horizons of autonomous man and theonomous man, i.e. those approaches that result from the experience of transcendence or its lack. In its conception of man, Christianity takes Incarnation as its starting point. In the light of Incarnation, transcendence and immanence are mixed in the life and Person of Jesus Christ. Christianity is not an ideology, but it stresses the historical and personal experience of God- Man whose Person and life compose the foundation on which to understand the whole of reality. It is on this view that our perception of ethics depends. Ethics is different if this point is disregarded. However, ethics should always have primacy over politics. In order to cherish an overall human scope, ethics should be based on integral anthropology that respects all dimensions of the person: individual, social, spiritual, religious, the internal and external aspects. Contemporary personalism emphasises all the essential traits of the person, among which we find transcendence, freedom, relational and dialogical character. The person is fulfilled in relations because it is a relationship with regard to his or her essence. Christian ethics that is built on the foundation of personalistic anthropology recognises the dimension of human transcendence, especially in relation to persons and values. It does not reject, however, a different point of view, but at the same time disagrees to any discrimination of its position in the world of human values. A patient and concrete dialogue, such that aims at the good of every human being is the foundation of scientific ecumenism. This integral model of reality open to the dignity of each person and his social dimension is given by personalism. Only in the perspective of the person can we build a level of understanding and this should be a universal principle.
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    Teologia społeczno-polityczna Benedykta XVI w encyklice „Caritas in veritate”
    Góźdź, Krzysztof (Towarzystwo Naukowe KUL, 2010)