Warszawskie Studia Teologiczne, 2011, T. 24, Nr 2
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Pozycja Biblijne podstawy bioetykiWarzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2011)The well known term “Bioethics”, based on the Greek words bios (βίος) and ethos (ἦθος) represents a discipline concerning huge biotechnological power over human life and over man’s environment. Biblical reflection maintained in the spirit of faith, and even on the basis of mythological interpretation, provides essential arguments for the absolute defense of human life and protection of nature. In this paper, some biblical motives of respect for life and some important directives to realize moral obligations towards nature are set out. The Author analyses anthropological and theological premises linked to God’s creation and to its special meaning. In the area of human life submitted to biotechnological and biomedical interventions there is a danger of undermining the integrity of the ontological and metaphysical structure of natural beings, but also the integrity of human nature. Man, being made in the image and likeness of God, owns a special dignity of the human person which should be considered untouchable and inviolable no matter what the specific circumstances. For this reason bioethics is to be understood as a domain of moral responsibility for human life in global and special cases. It is a responsibility for the rejection or application of modern power over the human being.Pozycja Problematyka chrzcielna perykopy o błogosławieniu dzieci przez Jezusa (Mk 10,13-16 par.)Tulej, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2011)The article tries to answer the question, which has been raised from the very beginning, about the relation between the evangelical story about blessing children by Jesus and the practice of baptism of children or infants in the primitive Church. The main point of interest is the logion Mk 10:14 and the Greek verb κωλύειν. It is considered at which moment of the history of the text the idea of baptizing children appeared and if it influenced the practice of the primitive Church in this respect. First, the pericope is presented in the evangelical context and next the editorial elements of the Mark’s story are shown. Finally, different possible solutions to the problem of the baptismal interpretation of logion Mk 10:14 and the whole pericope are presented.Pozycja The Early Creeds of the Armenian ChurchTerian, Abraham (Wydawnictwo Archidiecezji Warszawskiej, 2011)Artykuł Abrahama Teriana55 dotyczy trzech wyznań wiary używanych do dziś w Kościele armeńskim. Zwięźle przedstawia dwa najstarsze z nich: (1) krótkie Credo stosowane w obrzędzie chrztu, stanowiące jedno z pierwotnych wczesnochrześcijańskich armeńskich wyznań wiary; (2) Credo nicejskie, które, podobnie jak w Mszy łacińskiej, jest recytowane w liturgii armeńskiej po czytaniach liturgicznych, ale nieco różni się od wyznania nicejsko-konstantynopolitańskiego. Główną uwagę Abraham Terian poświęca jednak trzeciemu, najdłuższemu wyznaniu wiary, które jest używane w armeńskiej Liturgii Godzin oraz podczas święceń kapłańskich, i jest tradycyjnie przypisywane Grzegorzowi Tatewaci (zm. 1409). Autor dowodzi, że jest ono wcześniejsze, zostało sformułowane zapewne na synodzie w Dwinie w 720 r. (w Kościele armeńskim, jak we wszystkich tradycyjnych Kościołach, orzeczenia dotyczące Credo musiały pochodzić z ustaleń synodalnych, a nie od indywidualnych vardapetów czy teologów). Odzwierciedla też ono poszukiwany w tym czasie kompromis między teologią skrajnych monofizytów albo julianistów z jednej strony oraz zwolenników soboru chalcedońskiego z drugiej.Pozycja Autorytet Pisma Świętego w duchowym dialogu ekumenicznymTatar, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2011)Jesus prayed for his followers: “May they be one; as you, Father, are in me, and I am in you, so also may they be in us, that world may believe that you sent me” (J 17, 21). These words constitute the basis of the searching for unity of Christians. We are finding many calls for unity in the Bible. If the Church is to be obedient to the will of our Lord, if it is to be reflection of the life and community of the Holy Trinity, and if it is to have a concern to mission in all the world, then it needs also to look to its own life and what, in its life, it is witnessing to the world. The base in all Christian faith constitutes Holy Scripture. This is the live Word still proclaimed in the Church and by the Church by Jesus Christ. It is building spiritual and real unity between Churches and it is a base of spiritual and doctrinal dialogue.Pozycja Wewnątrztrynitarna kenoza Boga źródłem i możliwością kenozy człowieka w świetle teologii Hansa Ursa von BalthazaraSzwarc, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2011)This article tackles the issue of an intra-Trinitarian kenosis of God. The selfless love of God is Hans Urs von Balthasar’s key to understand and describe a kenosis of man. To point at this phenomena, the theologian from Basilea uses the description of the relationships between the Trinity Persons through reciprocal references to “I” to “You”, which rely on crossing each other because of the other person. Simultaneously endowing each other with love, its transmission as well as its acceptance, giving and receiving, constitutes the reality of kenosis, which expresses a personal love of the Father, the Son and the Holy Spirit. A continuous exchange of love causing a dynamism and vitality within the Triune God’s life becomes accomplished without causing any changes in Him, and yet this is a form of stripping, and constitutes a basis and source for any other kenosis. In the bosom of the Trinity a prekenosis is made. Bearing the Son, the everlasting God Father endorses Him an absolute freedom and love. This act of the Father’s kenosis is giving oneself to the world by an entire donation of Himself in begetting the Son. In turn, the Son accepts a gift of the Father’s love in the act of kenosis, and He declares an eternal gratitude to him through an act of obedient love. The Holy Spirit is like a bridge between the Father and the Son, becoming a principle of their commonly passed and accepted love. The Holy Spirit merges in Them whatever is different and distinct in such a manner that Their essence is not confused or disrupted, and does not lose whatever distinguishes Them. A kenotic life of the Triune God comes outside and comes to creation. First, an intra- divine kenosis of the Triune manifests itself in the act of creation, and then in a certain moment of salvation’s history in the mission of the Son. The Eternal God humbles Himself to entering into the reality of the world and take a battle on the cross for man, revealing completely His love in this external sign of lowliness. A kenotic manner of God’s life becomes the foundation, the source and the possibility of a kenotic way of human existence and mission, which essence comes down to a relational enduring, derived “from the” love of God and seeking “to” communion of love with Him. This is the act of the infinite love of God, who pours His love for creation, revealing His magnificence and beauty to it, as well as giving access to His glory. Man participates in the gift of God in respect of personal reference, relying on a free decision of taking and giving. Therefore, the reality of kenosis does not seem to be a necessity imposed from the top, but as a free and sovereign act of a person in a life of God, as well as in human life, which is the image and likeness of God.Pozycja Pseudo-Dionizego Areopagity idea Opatrzności Bożej działającej w znakach sakramentalnychStępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2011)Great interest among scholars in thought of Pseudo-Dionysius Areopagite is mainly caused by the presence of Neoplatonic thought in his system. One of the issues which clearly show the importance of the Hellenic heritage is the problem of Providence. In Plotinus’ “Enneads” providential activity was understood as making a sensible cosmos organized according to the ideal order present in the Intellect. This ordering was conceived as providing to the material world as much participation in the One as possible. Proclus, who is the most important Hellenic predecessor of Pseudo-Dionysius, understands Providence as the presence of gods in the sensible world. The main goal of the providential presence of powers of gods is to evoke the process of returning to unity with the One. The presence of gods had very specific dimension. They are present in material symbols which are used by philosophers in theurgical rites, to gain power to reach unity with the One. Pseudo-Dionysius the Areopagite transforms Hellenic teaching of the presence of gods in material symbols. For him the one and only God is present in his creation by the light of Providence. This “natural” providential light is not sufficient to make man’s return to unity with God possible. Conversion to God and return is possible only thanks to Jesus Christ, who is called First Ray of Providential Light, and the Incarnation of Christ is for Pseudo-Dionysius the first and only Symbol of God’s presence in the material world. The mystery of the Incarnation is constantly repeated and represented in sacramental rites and the power of the Sacraments comes from this one Symbol of the Incarnation. The sacramental Grace, described by Pseudo-Dionysius as a Divine Light, has providential character because it makes the conversion to God and going forward to unity with Him available to all mankind.Pozycja Wpływ filozofii neoplatońskiej i autorów klasycznych na doktrynę pryscyliańskąSordyl, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja Wiara i człowiek wierzący w nauczaniu papieży Jana Pawła II i Benedykta XVISmentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja Guarigione di un ciecho a Betsàida (Mc 8, 22-26). Lettura sincronicaSiwek, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2011)Niniejszy artykuł przedstawia bardzo dobrze znany tekst markowy, jeden z wielu, który mówi o uzdrowieniu, jakiego dokonuje Jezus w drodze. Znajdujemy go w centralnej części narracji markowej (8, 22-10, 52), w kontekście podróży Jezusa do Jerozolimy. Ewangelista umieszcza w niej dwa opisy uzdrowienia niewidomego (8, 22-26 oraz 10, 45-52), które wyznaczają zamierzoną przez autora strukturę teologiczną. Głównym tematem staje się bowiem formacja uczniów, których Jezus wyprowadza ze ślepoty do pełnego przejrzenia, czyli do wiary dojrzałej. Prezentowane epizody dwóch uzdrowieniem nabierają w tej konwencji charakteru symbolicznego.Pozycja Transformacja Syjonu. Iz 49,14-21 na tle tradycji o SyjoniePudełko, Jolanta Judyta (Wydawnictwo Archidiecezji Warszawskiej, 2011)The Tradition of Zion is one of the most important biblical traditions; associated with Jerusalem and Judah, it is undergoing a series of transformations caused by historical events. The text of Isaiah 49,14-21 focuses on the theme of Zion and Zion’s relationship with YHWH in the context of the events surrounding the Babylonian exile, and in time immediately after the exile. This study aims to show the development of the tradition of Zion based on the example of Isaiah 49,14-21. With reference to other texts referring to this tradition, it is noted that the transformation of the theme of Zion arises from the interpretation of historical events. The text of Isaiah 49,14-21 uses metaphors and personification in a symbolic way, that expresses the theological content.Pozycja Kronika IV kadencji (2009-2011) Warszawskiego Towarzystwa Teologicznego im. ks. Romana ArchutowskiegoWarzeszak, Stanisław; Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja Andrej Slodička i Monika Slodičková (red.), Ježiš z Nazareta teologické a religionistické súvislosi (Jezus z Nazaretu teologiczne i religijne powiązania), Prešov: Prešovská univerzita v Prešove – Gréckokatolícka teologická fakulta 2011, ss. 205Zięba, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja Znaczenie świętości dla wiarygodności chrześcijaństwaPikus, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2011)In the present article the author points to Jesus Christ’s mission, whose purpose is to convey to humanity the transcendent gift of holiness. Holiness, according to the Christian perspective, is not a kind of present but a gift which should bring fruits from the soil of our Christian lives. Such a holiness becomes an axiological arsenal of Christian religion; placed on the individual ground of man’s heart it becomes a sign of God’s presence in the life of the saint. By the power of the Holy Spirit it finds its expression in a more ardent love for our neighbours in the course of time and so it is a testimony of credibility and of the power of God’s message. “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1,8). Keeping in mind this form of the evangelical message, one must conclude that apart from some individual protests there is no substantial counterargument to the fact of Christian testimony. An element of divine revelation passed on by the Church are the words and deeds of Jesus. Their complementary character is underlined in the Constitution of Divine Revelation (nr. 2): “This plan of revelation, the Church Fathers say, is realized by deeds and words having inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them.” Christian witness, with the fact of miracles, is of paramount importance-to the credibility of Christian religion. This becomes very evident when holiness becomes life’s program for the followers of Jesus who are ready to endure even martyrdom. In this way, the testimony of the saints’ lives is one of the arguments for the credibility of Christian religion, pointing out an objective reality. “You are the salt of the earth,” Jesus said to his disciples. “You are the light of the world. Your light must shine in people's sight, so that, seeing your good works, they may give praise to your Father in heaven.” (Matt 5,13-14, 16).Pozycja Anna Karoń-Ostrowska, Dramat spotkania. Promieniowanie ojcostwa jako pryzmat filozofii Karola Wojtyły, =Biblioteka Więzi 241, Warszawa: Więź 2010, ss. 205.Specht-Abramiuk, Zdzisława S. (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja Rok liturgiczny po przełomie konstantyńskim. Traktat Euzebiusza z Cezarei „O święcie Wielkanocy”Naumowicz, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2011)Eusebius’ paschal treatise from AD 332 is the first text which says more about the liturgical year after the Constantinian turn. According to the purpose of the writing, the main attention is paid to two fundamental feasts, known already in II-III c.: Pascha and Pentecoste (author gives the Hebrew names). Eusebius mentions, however, for the first time, two new elements of the liturgical year: forty-day fast before Easter, divided into 6 weeks, and the Ascension of the Lord, treated for the first time as the feast, though celebrated still in the day of Pentecoste. Eusebius recalls also the weekly ceremonies: Lord’s day, Friday fasting day. He doesn't know the Epiphany or the Nativity of Christ which appear little bit later, about 335 AD.Pozycja Teologiczne implikacje kategorii wzniosłości na kanwie konsekracji kościoła Sagrada Familia w BarcelonieMojżyn, Norbert (Wydawnictwo Archidiecezji Warszawskiej, 2011)Gaudi’s Sagrada Familia church in Barcelona is an example of the presence of the aesthetic category o f the sublime because of its shape and architectural decoration. This category is implying theological essence which was pointed by Pope Benedict XIV during the church consecration on 7th November 2010. The sublime in the theology of beauty directs the human spirit to the heights of God. In the biblical concepts and in Christian symbolism the sublime manifests itself in the image of mountain, stairs, ladders, palm and cedar and the activities of entry and ascension. Literal sources concerning the sublime date back to the ancient treaty attributed to Pseudo-Longinos. When rediscovered in modem times, the Greek text of this treaty was quickly translated into Latin and popularized in the philosophical circles of Europe. The category of the sublime had been mentioned by almost all philosophers-aestheticians (including in particular E. Burke and I. Kant) in the seventeenth and eighteenth centuries. In the twentieth century J.-F. Lyotard, the philosophical leader of postmodernism, devoted a lot of attention to the sublime in art and philosophy. Nowadays the category of the sublime as an aesthetics and theology component may be a common platform for philosophical, theological and cultural dialogue in a postmodern social space which suffers from the absence of a common ground of understanding.Pozycja Problem daty Wielkanocy we wczesnym Chrześcijaństwie. „De ratione paschali” Anatoliusza z LaodyceiMiller, Patryk (Wydawnictwo Archidiecezji Warszawskiej, 2011)This article is presenting and analyzing the treatise “De ratione paschali”, preserved in Latin and attributed to Anatolius of Laodicea (died c. 282; his treatise on Easter written in Greek is known only from the fragment in the Church History of Eusebius). It results from the analysis of content of the Latin writing that comes into existence in the connection with disputes about the date of Easter in the British Isles in VII c.Pozycja Grzech i jego panowanie w człowieku w świetle Rz 7, 7-25Mickiewicz, Franciszek (Wydawnictwo Archidiecezji Warszawskiej, 2011)Pozycja «Gwałt» a królowanie Boga. Studium logionu o Janie Chrzcicielu i Królestwie BożymLinke, Waldemar (Wydawnictwo Archidiecezji Warszawskiej, 2011)Jesus’ speech of violence suffered by the reign of God (Matt 11:12-13; Luke 16:16) is a big interpretative and historical-critical problem. The first kind of difficulty comes from the fact that the vocabulary used especially in Matt is not easy to understand in a right way. One can identify words βιάστης and βιάζομαι. with various meanings from interpersonal to social relationships. The second kind is setting the primal version and the context of use of this logion. An answer for these enigmas has not only theoretical value but is also important for our idea about John the Baptist and his place in an early Christianity theological traditions. For resolving these problems we commence this study with presentation o f use the vocabulary in view in Septuagint and other ancient translations into Greek. This research shows the variety of this terminology. Next we study the logion problems and it leads to conclusion that we have to do with two different conceptions of the character and the function of John the Baptist in Matt 11:12-13 and in Luke 16:16. This forces us to use two different interpretations of the words used by each of the authors. Also there’s no need to seek for any common source for the two New Testament writers (Q). Luke 16:16 is perfectly clear as an adaptation of Matt 11,12-13 for the ideas of the Luke’s Work.Pozycja «Wierzę w Boga Ojca». Wokół pierwszego artykułu CredoKubacki, Zbigniew (Wydawnictwo Archidiecezji Warszawskiej, 2011)