Studia Theologica Varsaviensia, 1970, R. 8, nr 1
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Pozycja Vincentio KwiatkowskiGrużewski, Alexander (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Naukowa sylwetka profesora ks. dr W. KwiatkowskiegoMiziołek, Władysław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Twórczy wkład ks. profesora Wincentego Kwiatkowskiego w organizację naukową apologetyki nowoczesnejPaciorkowski, Ryszard (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Wpływ apologetyki totalnej na badania religioznawczeNosowski, Jerzy (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)The application of the “total” method in the comparative apologetics of religions depends on previous statement of the mutual relations between the apologetics and other religious sciences. The “total” method in this respect consists in taking in account all three main psychological factors, namely the intellectual, the voluntary and the emotional one, in religious experience studies. The religious reality, that is, the experience of divinity, is analysed in such aspects by the psychology-, sociology- and history of religions. The comparative apologetics is one of the religious sciences and has its own material and formal object, which is the critical analysis of the psychological-, sociological- and historical genesis of any world great religious system in respect of its self defendene and accreditation. The specific method of comparative apologetics, namely the ’’total” method, enables getting acquainted with the genesis and development of any religious system which was created by concrete historical founder, religious leader or prophet. The successive stages of the “total” method of comparative apologetics are as follows: the critical analysis of historical (literary) sources concerning the genesis of searched religious system, then the study of the life, deeds and self defense of the founder or leader of given religious system, and at last the critical analysis of main arguments of his own accreditation system. This method is possible chiefly in studies of those religious systems, where previously the exsistence of such a religious founder or leader had been confirmed in history. The first attempt and experiment of application of the ’’total” method in comparative apologetics has been undertaken in studies of the genesis of Christian religion (The Religious Conscience of Jesus of Nazareth), the next one – in study of the Muhammadan religion, the Islam, both in the „Apologetical School" of the Theological Faculties in the University and Academy of Catholic Theology in Warsaw, Poland.Pozycja System apologetyki totalnej jako przedmiot wykładów w wyższych seminariach duchownychMyśków, Józef (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Refleksje byłych studentów wydziału teologicznego UW i ATK na temat naukowej, dydaktycznej i organizacyjnej pracy jubilataMajewski, Wacław; Pieprzycki, Lutosław; Tabaczyński, Wojciech; Hoffmann, Kazimierz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Formalna budowa własnej apologii Jezusa z NazaretuKwiatkowski, Wincenty (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Historyczna poznawalność Bożego Objawienia według R. BultmannaHładowski, Władysław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Istotne warunki naukowego usystematyzowania apologetyki religioznawczejLigęza, Zbigniew (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Formalna struktura osobowości w świetle teorii warstw psychicznych H. RempleinaTabaczyński, Wojciech (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Geneza tytułu Kyrios w listach św. PawłaTomaszewski, Eugeniusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)The full analysis of the problem has been dealt with in a monograph which is being prepared for print. The present article only contains the essential premises of the problem, the method applied for its solution and the final results of the research. I. As starting point for the explanation of the origin of St. Paul’s belief in the divinity of Jesus I consider the ascertainment of the doctrinal content of the title Kyrios, which depends on its development in the Christian tradition, and the discovery of the place of its origin. Next, one must deal with the question of whether there existed in Judaism the possibility of a conception admitting the acknowledgment of Jesus as God’s equal, which is implied by the title Kyrios in St. Paul’s letters. Finally, considering that St. Paul’s personal meeting the Risen from the Death – as conceived by the Apostle himself – became the beginning of his new life in Christianity, it seems necessary to answer the following question. What is the foundation of the Apostle’s of Nations faith in Kyrios Jesus, the event near Damascus, the Easter Evangel of the community or the earthly Jesus’s life? II. To answer the above question, I have chosen the existialist method of research, which, in this case, consists in a synthesis of the Apostle’s personal experience with his theological teaching. III. The conclusion reached by means of this method deny the position represented by the historical-religious school, which abstracts the origin of the title Kyrios from the life of the original Christian community connected with the person of Jesus of Nazarene. For, the idea of Kyrios Jesus having nothing in common with the deification of man enters into the essential structure of Christianity as a strictly religious idea grown up on a monotheist basis. It expresses Jesus’s sovereign position in the whole world in an absolute sense, which for St. Paul meant a conception equivalent to that of Theos. For St. Paul three factors constitute the foundation of the title Kyrios: the personal experience near Damascus, the Easter Evangel of the community and the tradition reaching back to the person of Jesus of Nazarene. Putting it differently, the true origin of St. Paul’s faith in Jesus as Kyrios is the reality of the person of Jesus of Nazarene in earthly existence as well as in the adorable one.Pozycja Cud w świetle zasady jednostajności przyrodyKurowski, Lucjan (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Koncepcja mitu R. Bultmanna wobec najnowszych osiągnięć religioznawczychKłysz, Zygmunt (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)R. Bultmann in applied by himself of biblical exegesis often appeals to concept of the myth in mind of slogan demythologisation of New Testament Books. Because a head position of myth in Bultmann’s exegesis inqury rise the question what critics value has the Bultmann’s conception of myth, in comparison with present day opinions of the religionship particular position have the researches about myth leading by M. Eliade, the historian of religion. His achievements are also the base of the reports pronounced during symposium in Rome (12-16 January 1966) on the subject of the myth. Especially the a Vergote’s appearance on mentioned symposium clear up new aspects in question of myth transmission. Also for this Eliade’s research about the myth formulated during Rom’s symposium views on this phenomenon, may be the criterion of the estimation of the idea Bultmann’s myth. For enforce this estimation in first chapter was made reanalyse concept of Bultmann’s myth. In his approach myth is expression of sense of human existence, it has genetic association with psychism of man, as exclusive product of mental primitivism. Chapter two has recult Eliade’s researches, who find that myth reveals ultimate supernatural purpose of all existence. Mythic propagate can’t be however taken only from the human subjectivism, because his high cognitive worth and universal character. All the attributes of the myth can explain by admission of hypothesis of initial revelation. In chapter third are represented Vergote’s views, in his approach to myth contents forestall reflective consciousness of man and is his niborn propriety. Based on the results of researches of contemporary religionship about myth in Eliade’s approach and his school and Rome’s symposium (Vergote) in chapter four has been done an verification Bultmann’s declaration about myth. As result of made comparison come out that the Bultmann’s view in question of genesis of myth, its contents and function, correct in some points, virtually however deviates from views of present day religionship in this sphere. Than Bultmann in his exegesis system used outdated idea of myth with witch don’t agree the present day religionship school.Pozycja Quid sibi illud Lucae evangelistae: επιστατα re vera velit et quo modo se ad dynamicas quaestiones habeaGrużewski, Aleksander (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Sprawozdanie z posiedzeń zespołowej Katedry apologetyki na Wydziale teologicznym Akademii Teologii Katolickiej w Warszawie za rok ak. 1967/68 i 1968/69Tabaczyński, W. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Teologia biblijna Nowego TestamentuRomaniuk, Kazimierz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Ruch neounijny w Polsce w latach 1923-1939Wyczawski, Hieronim Eug. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)From 1923 to 1939 along the eastern borderland of Poland had place an action of converting the greek-orthodox population from Orthodoxy to Catholicism. Nevertheless, the converts have not joined the old greek-catholic rite of the Union of Brest. By force of a decree of the Holy See they were constituted in quite a new rite called byzantine. The difference was that the greek-catholic rite had many roman-catholic customs introduced into it along its history, while the byzantine rite remained pure greek-orthodox, except some dogmatic corrections. Of course, both the rites retained the Slavonic language in their liturgy. The Neounion was promoted chiefly by the Jesuit Fathers, but also the Redemptorists, Capuchins and Oblates were interested in it. Their religious working among the orthodox population joined the byzantine rite. The headquarter of the Neounion was the Jesuit Monastery of the byzantine rite at Albertyn, in the diocese of Wilno. In 1928 the Papal Eastern Seminary was opened for them at Dubno in the diocese of Łuck. In 1931 the Holy See has nominated a Redemptorist of the byzantine rite, Nicholas Czarnecki, as an apostolic bishop-visitator of the Neounion. In 1937 the Neounion counted 41 parishes, 6 monasteries and above 25.000 faihful. All these were annihilated during the II World War.Pozycja Kult św. Marcina w Polsce do schyłku XVI w.Karolewicz, Grażyna (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Eutanazja (przyczynek do studium moralnego)Sikorski, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)Pozycja Posługa słowa w schemacie teorii informacjiGrzegorski, Zdzisław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1970)This article is the first attempt in adaptation of cybernetic theory of information in the service of the theology of word. In ’’PRELIMINARIES” the author gives an explanation of the elements of theory, the conception of entropy, redundance, noises and a the base of adaptation gives the article of Roman Jakobson ’’Poetics in Perspective of Linguistics”, from which he takes and transformes for needs of the service of the word six components of the canal of information (sender, receiver, message, context, code, contact), and some functions (cognitive, conative, expressive, fatic). He also constructs a new prophetic function. Thus the author takes up the appeal of cardinal Koenig about such a kind of works inserted in his lecture ’’The Church and the Communication” (Canada 1967). In the section „THE CANAL OF INFORMATION” he gives a large analysis of constitutive elements of addressing preaching as a canal of information. The addressing is treated as a creative process of socialization of the word, in which the preacher is active as a sender,, and listener actively recodes the content of the message. The author transforms the canal of information by adding the main, essential sender to the basic scheme – God. Admitting his supernatural action and quasi-sacramental strength of word, he calls them religious aims depending on God. A further transmission of word by preacher is treated as religious means for which make the man responsibile. Their vast analysis express the care for a good knowledge and responsibility for functioning of the service of word in the canal of information. The value of permanent novelty („Good Message” – eu-angelion) provides the contemporary preaching, the depth and width of biblical grasp, directness in the contact among people, in the personal engagement attesting to a word. He stresses mainly the knowledge of the receiver-listener, contemporary linguistical code common to him, the right word for the right content which are to be found. Analysing metaphorical elements of the Bible language he points at the differences between their menial function in the service of word and the individualistic one admitting different interpretation in the poetry. In the section ’’TRANSMISSION OF INFORMATION” he suggests the concentration of a preacher on the five functions of his utterance: cognitive – to explain and transmit religious knowledge; conative to encourage a listener to use it; expressive – to support the utterance by his personal engagement and conviction; fatic – to transmit to the listener the content by the correct and audible word. The prophetic function – changes the language message into a service of the word. It is a synthesizing effort, cheerful explanation of God to the world overcoming the inertness of environment and natural conditioning actual preaching. This way of acting is inspired by faith and desires o aesthetic and sensible transmission of the Word of God. The last section gives didactic implication in the correcting functions of homiletician. In the theological function a homiletician represents intentions and desires of God, is due to give a future servant of word a deep theological fundament of his situation as mediator-sender. The Postulative function is fulfilled in relation to contemporary homily and other forms of preaching. His knowledge of subject should create a postulated ideal shape of contemporary religious utterance. Taking care for the listener-receiver he must perform an operative function, be careful about a proper transfer of message and knowledge of his needs. The author gives concrete criterions of estimating the aptness of make the word present.