Communio, 2019, R. 39, nr 2 (206)
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/20522
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Pozycja Benedykt XVI – papież pustelnikTomaszczuk, Roman (Wydawnictwo Pallottinum, 2020)Benedict XVI does not mask the fact that he is interested in a person and the work of Saint Benedict. Benedictine moderation, balance, deep humanism and Christocentrism are universal values which the Pope offers to societies, the Church and the congregation. What is more, he himself lives and breathes these values. The best proof of this is the last stage of his life: the hermitage Mater Ecclesie, monasterio behind the walls of Vatican. The Pope Emeritus as a monk-eremite? Why not? Moreover, the rhythm and the meaning of this hidden life brilliantly reflects the example given to the Church by Saint Anthony the Great. On the basis of ‘The memoirs of Saint Anthony’ by saint Athanase and also the testimony that Benedict XVI himself gives about his life in the interview ‘Final Conversations’ by Peter Seewald, you can demonstrate by comparing, that the ideal of hermitic life is still topical. Benedict XVI, in spite of dropping out of active life, remains faithful to the Church, he is still the great master of faith and a great personality worth following.Pozycja Reading Natural Hierarchy in a Trinitarian KeyWaldstein, Susan (Wydawnictwo Pallottinum, 2020)Susan Waldstein’s „Reading Natural Hierarchy in a Trinitarian Key” shows, against the background of both St. Bonaventure and St. Thomas, that the entire order of nature, from inanimate rocks to human beings, is a display of the splendor and generosity of God. The differences we see in creation and the hierarchy of creatures are not random. On the contrary, they are the result of the infinite beauty and goodness of God: „Creatures must be essentially different so that they can represent God’s goodness in different ways and degrees”.Pozycja Ecology on One’s Knees: Reading Laudato si’Taylor, Mary (Wydawnictwo Pallottinum, 2020)Mary Taylor’s „Ecology on One’s Knees: Reading Laudato Si’” suggests that any attempt to read the encyclical through a strictly political, ecological, or economic lens misses its point: that the true key to reading reality itself, in all its beauty and grandeur, is the Creator God. Often recalling the vision of Dante, Taylor proposes that „the logic of ‘creation as gift’” is the encyclical’s radiant center foundational principle.Pozycja Work as Contemplation: on the Platonic Notion of technêSchindler, David C. (Wydawnictwo Pallottinum, 2020)D. C. Schindler’s „Work as Contemplation: On the Platonie Notion of Technê” asks whether work has intrinsic meaning, or is only a kind of necessary evil. Drawing from Plato, Josef Pieper, and Matthew Crawford (philosopher-motorcycle mechanic), Schindler argues that „the meaning of the world and the meaning of man jointly come to expression in a decisive way in work” Work articulates the metaphysical reality of man’s union with, and stewardship of, all of creation. However, we remain always in danger of reducing work to its merely pragmatic value, evacuating it of meaning and thereby obscuring the right relation between man and the world.Pozycja Habits of Presence and the Generosity of Creation: Ecology in Light of Integral Human DevelopmentSchindler, David L. (Wydawnictwo Pallottinum, 2020)David L. Schindler, in „Habits of Presence and the Generosity of Creation: Ecology in Light of Integral Human Development”, lays out the necessary principles for an adequate ecology, and concludes with an analysis of the deep-seated root of the problems facing our culture. He insists that no real understanding of human and ecological development can be reached without the knowledge of God’s primacy as Creator and Redeemer, or the recognition of „the gratuitousness, hence generosity, inherent in the act of creation”.Pozycja The Gospel of Creation and the Technocratic Paradigm: Reflections on a Central Teaching of Laudato si’Hanby, Michał (Wydawnictwo Pallottinum, 2020)Michael Hanby’s „The Gospel of Creation and the Technocratic Paradigm: Reflections on a Central Teaching of Laudato Si’ explores how technology understood as both a hermeneutic of reality and a kind of historical fate affects every contemporary conception of human development. Drawing on the encyclical’s foundational principles, Hanby shows that there is a difference between having an environment and living in a world. Technology, with its peculiar form of abstraction, leads one to see only an environment conceived in terms of separate and unrelated „parts”. What is needed is an ontological recovery of creation: an integral ecology will include „a defense o f creation that requires in turn the rebirth of natural philosophy and ultimately metaphysics as comprehensive and integrating forms of knowledge”.Pozycja Ekologiczne podejście do prokreacjiTrzeciak, Natalia (Wydawnictwo Pallottinum, 2020)Just as ecosystems that function naturally can be disturbed by the human activity, so the human sexuality is exposed to anti-ecological and unnatural activities. An example of this is the use of contraception. In spite of the harmfulness shown in research, and thus immorality of this form of interference in the human body, methods such as hormonal contraception or intrauterine devices are used on a large scale. An alternative to them are methods of natural family planning which show features much closer to the hypothetical „ideal method” and in no way „pollute” fertility, and thus can be considered as fully ecological ones.Pozycja Ogród centralnym symbolem ekologiiLiszka, Piotr (Wydawnictwo Pallottinum, 2020)The garden is a place of natural beauty, delicate, subtle, which cannot be achieved by human creativity. Respect for nature transferred to the social life breeds respect for human being, allows us to notice the subtle beauty of noble relationships and cultivate them so that the social structures originate upon of them producing the fruit of the common good. A lack of respect for nature is associated with a lack of respect for human being. Instead of the Garden of Eden, a garden of horror and empty, infertile, burned earth are appeared. Instead of a paradise community, a community of the Cain’s descendants is appeared in which terror and dread rule. Building a new, wonderful world is possible only through care of a blade of grass, care of the smallest good of the people living around us. The ecological method is not demolishing and building works that show the progress of technical thought in an empty place, but humble bending and caring about the most fragile plants.Pozycja Ekumenizm a ekologiaLipniak, Jarosław M. (Wydawnictwo Pallottinum, 2020)Ecumenism helps dialogue participants to look for values in other communities, values that are not always exposed in their denominations. Discovering the wealth of other religions and traditions, participants of the dialogue can see in others transcendental beauty that they often cannot see because of excessive rationalism and moralizing. Thanks to this, they can see the ecological aspect which is often invisible. It is worth appreciating the fact that faith is allied with the world of art, thanks to which our experience is released and refreshed to see the beauty of the natural environment. The Church was not established for itself. Its purpose is to proclaim the Word of God and to administer the sacraments that are to sanctify, restore and organize the world. The Church is from the beginning “ecological” because in its Greek roots “ecology” means “house ordering” In this respect, the Church does not come as an intruder, but as a member of the whole human family. Ecumenism and ecology teach Christians humility that is so much needed by today’s world. Christian humility deepens with realization of our dependence on the world and its inhabitants. Humility shows that the fate of our planet and the whole biosphere has become dependent on human decision, and our life depends on the Creator who gave us our planet and made us look after it.Pozycja Ekoteologia i ekumenizm Kościołów i wspólnot chrześcijańskich w NorwegiiHole, Hallvard Thomas (Wydawnictwo Pallottinum, 2020)Christianity is based on the Divine Revelation on creation, sin and salvation, a thus carries within itself the call for an ecological conversion in modem times. The unconcerned exploitation and extortion of nature is contradictory to the revealed truths on mankind’s vocation and responsibility. This belief gave birth to the idea of a Norwegian ecumenical project: Creation and sustainability. It was initiated by the Church of Norway and implemented by the Christian Council of Churches in Norway. A conscious engagement in Christian care for the integrity of Creation needs a reliable and accurate theological basis. The ecumenical project of the Norwegian churches and Christian communities took upon itself to address this task. This article provides for a systematic, theological analysis of the theology of the project, and hence, exposes some deficiencies. There is a certain theological reductionism present within the project, but above all, the most critical point is the attempt to reinterpret the biblical and theological anthropology. Although there seems to be no direct negation of the human immortal soul, some aspects of the theology are reductionistic and in danger of opposing Christian orthodoxy. This article shows that ecology remains a constant challenge for the Christian churches, and foremost demonstrates the need of an accurate study on the theological basis of Christian ecology.Pozycja Wątki ekologiczne w sakramentologii Ortodoksyjnego Kościoła KoptyjskiegoHalkowicz, Katarzyna (Wydawnictwo Pallottinum, 2020)There are seven sacraments in the Orthodox Coptic Church and they are mentioned in a slightly different order than in the Catholic Church. They are baptism, at which also Confirmation takes place, penance, Eucharist, anointing of the sick, marriage and priesthood. During their administering, nature-inspired signs are used which are water, oil, incense, bread and wine. They have become tools for praising God. Their use during the liturgy makes the People of God exercise their priestly function in relation to creation. Through the liturgy, creation is introduced into its space in a concrete way. The whole creation participates in the liturgy. Not only what is spiritual, but also what is material. A human learns the mystery of God not only through the soul, but also through the senses. There is this visible sign in every sacrament. It is the material thing: water used during baptism, oil used during Confirmation, anointing of the sick or newly ordained priests, bread, wine. But there is also a form that is words spoken during the administered sacrament. We need this, because a human is a sensual being. We need to feel, to touch to understand the mystery revealed to us by God to a higher extent.