Wrocławski Przegląd Teologiczny, 2013, R. 21, Nr 1

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    Teologia Ojca w „poprawionym Credo” Synodu w Antiochii w 341 roku
    Wołyniec, Włodzimierz (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    „Nieszczęsny dar” ateizmu. Szkic do perspektywy dialogu – wyzwania i trudności
    Tupikowski, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    This article explores the complexity of the phenomenon of atheism in the horizon of human freedom. Starting from as it seems the right diagnosis of the problem presented by Rev. Prof. J. Tischner, the paper shows a prospect of the dialogue at the crossroads of fundamental contemporary religious and ideological choices and attitudes. They are represented, as it is expressed by L. Kołakowski, by the three leading “protagonists”: “the mystic”, “the skeptic” and “the nihilist”. The dialogue between reason and faith conducted in the field of skeptic’s sharp arguments and in the light of testimony given by the mystic, though difficult, is possible. In fact, religious faith demands “a speech about God”, while doubt, provided it is an authentic pursuit, namely a search for truth, is actually an initial opening up to God being the Truth.
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    Katecheta przewodnikiem katechizowanych
    Sroczyński, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    Uzasadnianie wiarygodności chrześcijaństwa
    Rusecki, Marian (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    Szabat w Łukaszowym opisie pierwszych cudów Jezusa w Kafarnaum (Łk 4, 31-44)
    Przyborek, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    The fourth chapter of Luke’s Gospel ends with a description of the first miracles Jesus makes on a Sabbath day. In the synagogue in Capernaum, Jesus drives out a demon from a possessed man, then he heals Simon’s mother-in-law and performs many other miracles – when the Sabbath is over. An analysis of Luke 4:31-44 helps define the relationship between these miracles and the Sabbath day when they were performed and shows a continuation of the pericope: Luke 4:16-30. What Jesus foretold by stating his mission on one Sabbath day in Nazareth starts to come true on another Sabbath day in Capernaum.
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    Ks. Jan Kochel, Zbigniew Marek SJ, Pedagogia biblijna w katechezie, Wydawnictwo WAM, Kraków 2012, ss. 356.
    Dziuba, Andrzej F. (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    Henryk Piluś, Antropologia filozoficzna neotomizmu, Wydawnictwo Vizja Press & IT, Warszawa 2010, ss. 253.
    Mrzygłód, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    Przyrodniczo-gnozeologiczna hipoteza o powstaniu religii a Stary Testament
    Pietkiewicz, Rajmund (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    The natural-gnosiological hypothesis of the emergence of religion juxtaposes faith and knowledge, religion and science, claiming that religion appeared as a result of lack of knowledge of the world, and fear of the unknown natural phenomena. According to this hypothesis, religions are to disappear in due course as a natural consequence of the development of science, which will attempt at explaining the unknown phenomena in a rational way. The Bible has been one of the most important written documents dealing with the origin and phenomenon of religion. There, you can find the analysis of pagan religious acts, examining their origin and nature, telling us about the beginnings of Yahwism and later Judaism and Christianity. Having taken all that into consideration leads to the appearance of questions such as: Whether one can find arguments in the Bible, confirming the statements of the natural-gnosiological hypothesis? Whether it was fear and ignorance of the laws of nature and natural phenomena that formed the foundation of religion, for example, that of Israel? Whether faith substitutes knowledge in religiousness? Finally, whether there is any room for reason in the cognitive process of comprising God, as has been proposed by the Israeli religion? The authors of the Old Testament (Wis, Ba 6 and others) are of the opinion that rational cognition of God is possible, on the analogy of existence, beauty, power and harmony of the visible world (Wis 13: 1-9). Thus, there is a rational element in the religious stance. The Hagiographs, while talking about rational cognition/nonrecognition of God, resort to Greek terminology, which was used by ancient philosophers in their epistemology. The Bible provides us with examples of personification and worshiping of natural elements and phenomena, yet it is critical of such attitudes, regarding them as irrational. According to the authors of the Bible, the fear of nature and attempts at its taming were not at the root cause of the emergence of religion, but at the root of its distortion and degradation. The arguments put forward by the followers of the natural-gnosiological hypothesis are applicable, to some extent, only in case of the distorted version of religion, as practiced by pagans, yet they provide no explanation of the emergence of religion as such. What is more, they cannot be applied in any way to Yahwism and Judaism and as a result to Christianity.
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    Mikołaja Bierdiajewa apoteoza bezgranicznej wolności
    Mrzygłód, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    “Freedom” belongs to the group of the most popular words which are most frequently used in many different meanings in all languages of the world. During many last centuries almost all the great philosophers try to get closer to its mystery and understand its essence. What is a freedom then? What are its borders? Who is its object? For these and similar questions tries to answer famous Russian existentialist Nikolai Alexandrovich Berdyaev, who is called by European philosophical tradition as “a philosopher and eulogist of freedom”. This article is an attempt to show the characteristic and foundations Berdyaev’s “metaphysics of freedom”. The final conclusion of these considerations is the thesis that “freedom” which is considered almost as a the divinity category is the most appropriate – if not the only one – the “key” of interpretation of personalism. Freedom as activity of the Spirit assimilates man to the Creator and makes him a person. The best way which freedom can be expressed and realized is creativeness, which is its “second name” and a synonym.
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    Józef Kulisz SJ, Wiara i kultura miejscem teologii fundamentalnej, Wydawnictwo Rhetos, Warszawa 2012, ss. 256.
    Dołganiszewska, Elżbieta (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    Święta Marcela – wzór odnowy duchowej w czasie kryzysu cywilizacyjnego
    Keler, Konrad (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    In the second half of the 4th century, the Roman Empire went through deep crisis and was about to fall. The social and political institutions were decomposing and the moral and civil values were disappearing. The ancient Roman religion was almost gone and Christianity was still too frail to build up a new social and political order. It was a time of profound civilization crisis. In 410, Rome was besieged by the Visigoths led by Alaric. The barbarians looted and damaged the city and consequently destroyed the glorious past of the Roman Empire. But in time of crisis, there are always forces which do not remain passive but work out a new vision for society and give direction to renew and reinforce the vitality of the people. Not all approach historical events in a fatalistic way. In the declining years of ancient Roman civilization, there were people of vitality and vision who looked to the future with hope. Marcela (330–410), an aristocratic woman living in Aventine, began a community of women who decided to go against the main decadent stream of social life in Rome before its fall. Opposing the luxurious life style, the women lived with simplicity, an ascetic life and social commitment in favour of the poor. Marcela gradually formed a community of women who also dedicated themselves to study of the Scriptures. Some of the women knew well Greek and learned Hebrew. Experiencing the crises of spiritual values, Marcela pointed to the Word of God as a source of renewal and hope in the time of civilization’s collapse. The group used a strong intellectual approach to the given reality by reading and studying some of the famous classic writers and their contemporary thinkers. It was something exceptional in Rome that aristocratic women would look for education and lead a simple life. They were an interesting and unique group of women in ancient Rome with high intellectual ambition. After some time, Marcella got in touch with Hieronymus (Jerome), the secretary of Pope Damasus and later proclaimed Doctor of the Church. He helped these women to grow in Biblical spirituality. The group could be called the first Biblical Institute where study and meditation of Scripture were the priority. Later on, some of the women went with Hieronymus to the Holy Land, founded a monastery, and contributed in a significant way to the translation of the Bible into Latin which is known as Vulgate. We know the life and activity of Marcella mainly from the letters of Hieronymus. They indicate that she was an extraordinary woman for her time, the time of crisis and collapse of Roman civilization. Her story could inspire people of any epoch that has to pass through deep and intensive changes of social, cultural, and religious values.
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    Rodzina i jej funkcja w zmieniających się warunkach społecznych
    Jóźwik, Michał (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    Today’s families are going through rather intensive transformations associated with social changes. A well-functioning family contributes to human development; a family functioning poorly-becomes a dysfunctional family for him/ her, has negative impact on some or all of its members. Dysfunction of family concerns – at least temporarily – many families. There may exist many causes of dysfunction in marriage, including, for example, lack of responsibility, desire for domination, the lack of dialogue and time for each other, reluctance to resolve conflicts, selfishness and lack of empathy towards spouse, adultery. Today, despite the fact that many factors impair the functioning of family it is family still playing primary role in children and young people upbringing. The purpose of this paper is to attempt to show family and its role in changing social conditions as well as the causes of dysfunction in family and its impact on each of its members.
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    Średniowieczne dzieje katolickiej parafii w Gajkowie
    Jerzak, Norbert (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    Gajków appears in sources in 1276 and by K. Eisert in 1250. Gajków belonged at that time to Marshal Pakosław Zdzieszyc, after his death the goods inherited his son Bernhard. The pastor in Gajków was Peter, who originated from an influential family von Festenberg-Packisch. The origin of the pastor from that family raises the idea that the parish in Gajków was in Middle Ages one of the prominent parishes. During the rule of Bishop of Wrocław Przecław from Pogorzela there was a dispute about the right to present the priest, between the Bishop of Wrocław and the owner of Gajków – Hanko von Schellendorf. The diocesan canonical dispute about the right to presentation find his final in the conclusion of Pope Gregory XI. The dispute was also an opportunity for parishioners and farmers to avoid their commitments to the priest of parish in Gajków. The parish in Gajków was sold to the monks of Wrocław, to the Teutonic Order of the Red Star, who operated there the pastoral ministry until the time of the Prussian secularization in 1810. Analyzing tax districts it is possibile to reconstruct, with some margin, the parish circle which included Gajków, Chrząstawa Mała, Nadolice Wielkie, Nadolice Małe, Krietern, Kotowice, Chrząstawa Wielka, Ratowice, Kamieniec Wrocławski, Czernina, Dobrzykowice and not determined Latowicz village, which is confirmed by a report from the visit of 1666. The patrons of the church in Gajków were from Middle Ages the Blessed Virgin Mary and St. Margaret, whose cult has developed along with the cult of St. Jadwiga.
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    Specyfika sakramentu namaszczenia chorych w Kościołach orientalnych
    Froniewski, Jacek (Papieski Wydział Teologiczny we Wrocławiu, 2013)
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    „Dobro cenię we wszystkich, nawet w sobie”. Norwidowe ujęcie dobra
    Laszczyńska-Fankanowska, Krystyna (Papieski Wydział Teologiczny we Wrocławiu, 2013)
    This article is an attempt to systematize the category of good in the philosophical thought by C.K. Norwid. Our considerations form the triptych illustrating the concept. The first scene shows the metaphisics of the good in the works of the poet. Good is the content of a person’s life, which is oriented to transcendence. It is the object of desire. According the finalistic conception of the good, there are relationships between being and desire means will. The second scene draws the ethical dimension of the concept – conscience of the Word. Good as a moral values and conscience, reaching sacrum, create Norwid “conscientious man”. He is a man rooted in the Christian tradition responsible for himself and for the whole enslaved nation. He reject the will of revenge, but tends to improve himself and the world by honest work. With the concept of conscience corresponds to the concept of the Logos understood in the spirit of Christian philosophy. The final part of the triptych our study fills notion of perfection as a value of man, who becomes himself. Thinker emphasizes the duty of striving for excellence. Becoming Norwid understood as a process of gaining wisdom, which is the culmination of the discovery of the truth. The main character of the poem Quidam “seeks only the good and truth” as Norwid in all his life.