Roczniki Teologiczne, 2016, T. 63, nr 2 (English version)

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    The Humanity of God in Karl Barth’s Christological Interpretations
    Barth, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The article shows the key aspects of the Christological approach to Karl Barth’s teaching about “the humanity of God”. The author argues that in the mirror of Jesus Christ’s humanity the humanity of God included in Jesus’s divine nature is revealed. It is in Jesus Christ that kenosis and gloria, humanum and divinum meet in an amazing way; and in the negotiating space which is constituted by His Person they explain each other, speaking more sonorously with their own voice. Hence the point of departure for a reflection on the problem that is posed here, is looking closely at the formal basis of Barth’s theology. Jesus Christ’s central place – with respect to the contents, form and method – is considered to be one of its most important attributes. The author of Die Kirchliche Dogmatik starts his argument by discussing Jesus Christ’s pre-existence with the help of the doctrine of “the gracious election” that is a modified conception of his earlier Trinitarian theology. It says that God “from the beginning” is directed to man, suggesting a prohuman character of God’s being and acting. In the light of Barth’s doctrine Jesus Christ, as the second Person of the Trinity, is not only the object of election”, but He is also the electing subject. As the One Who Wants to complete the Father’s salutary work, he is the justification and guarantee of our salvation. Barth categorically pronounces himself in favor of the Christological paradigm of the Revelation saying that around history and the dialogue, in which God and a man meet and are together – around a mutually made and kept relation – there is the most complete opening and exchange. It happens in the Person, since Jesus Christ is in the only and in the highest degree: a true God's man (Gott des Menschen) and a true Divine Man (Mensch Gottes). The phrase about the “humanity of God” – is Emmanuel, to whom we pass from the Christological centre, taking into consideration the theological and anthropological consequences following this movement.
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    Mary – the Morning Star Announcing the Dawn of Resurrection
    Bartosik, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The present article shows in a synthetic form, how Mary lightens up our darkness; in what sense we may call Her the Morning Star announcing the dawn of Resurrection. First of all Her faith is shown that on Good Friday and on Holy Saturday became the faith of the whole arising Church. Until today we have been remembering Mary’s faith and we have been learning it from Her every Saturday. But Mary also prepares us for the Messiah’s Second Coming and for our Resurrection. As a loving Mother, seeing our sins, She descends to the earth and in Fatima calls us to come to our senses, so that we do not offend God. She again reveals Herself as the Morning Star announcing the Lord’s Coming. It is up to each of us if we reply to Her motherly pleas, and if we indicate God’s light to other people.
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    Marek Jagodziński, Antropologia komunijna (Lublin: Wydawnictwo KUL, 2015), pp. 190.
    Bokwa, Ignacy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
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    Knowledge and Religious Faith
    Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    Up till now two fundamental concepts of faith (religion) and knowledge (science) have been used in Christianity. In this way the Greek tradition, and especially old-Christian one, is followed, the tradition that distinguished the world of knowledge that is a product of the cognizing mind from the world of revelation that accepts God's non-scientific gift. Christianity’s whole effort was directed at indicating the differences between science and revelation, and then at showing harmony, or at least non-contradiction, between them. This is why Anton Grabner-Haider (*1940), an Austrian philosopher of religion, had to take into consideration also the world of thought comprising science and the world of the experience of faith, including revelation. In turn, he presented the mutual relations between these worlds, understanding science on the ground of the neopositivist conception and faith on the ground of the Church’s popular contemporary understanding of faith. It is a pity he does not use the strictly theological concept of faith, and especially the more modern personalist conception, despite verbally referring to personalism. However, making modern attempts at shifting the problem of faith and knowledge as well as of their mutual relations onto the basis of the language is exactly Grabner-Haider’s achievement. In this way a new situation arises, in which not so much the world of ideas and thoughts opposes the world of religious experience and revelation, as the world of one or two languages does.
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    Christ as the Face of the Father’s Mercy. A Top-Down and Theophanic Conception of God’s Mercy
    Guzowski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The author of the article Christ as the face of the Father’s mercy. A top-down and theophanic conception of God’s Mercy draws the most fundamental approach to the mystery of mercy as a form of the inner revelation of the Triune God's life from the ample Polish literature devoted to the issue of God’s Mercy, and analyzes it. Also practicing mercy, according to this conception, may be done in the right way if its features are recognized in Jesus Christ the Incarnated Son’s deeds. The author calls this perspective of theology of mercy “a top-down conception”, as humanity is not able to comprehend the essence of mercy without the aid of the supernatural world that, on the one hand, shows what God is like in His essence, and on the other, how one should follow God to be saved. God's self-revelation in the salutary events becomes – according to the author – the best interpretation key of God's theology of mercy, showing His Trinitarian character.
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    The Beginning and Outline of the Dogma of the Trinity
    Huculak, Benedykt Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The present article outlines the beginnings of the dogma of one God in three Persons. Albeit its germ was already present in Jesus' teaching, its growth happened in conditions that were sometimes adverse. This is also testified to by the fact that the very notion and word “Trinity” (Trinitas) – as one more precise and distinguished from “Triad” (Triás) that was a little older – appeared only at the end of the 2nd century. This development resulted from the Christians’ absolute necessity, for they had to find a plane, on which faith in Jesus Christ as God's Son is in accordance with the truth that there is one God. The early twilight, or even disappearance of the Jewish Christianity current that was more sensitive to confessing a strict – that is numerical, and not only qualitative – unity of God, was marked by an influence of Greek philosophy. Its popular form was Middle Platonism combined with Stoicism that was mainly characterized by the teaching about the Word (ho Lógos), that is a divine intermediate being between God and the world that, by the way, was supposed to be created by Him. Its way to the Biblical theology was cleared by an Alexandrian Jew whose name was Philo, a Jesus’s peer, and this way influenced the Christian thought as soon as the middle of the 2nd century thanks to Justin, and then – to Origen and the Cappadocian Fathers. Even today it is a feature of history of Eastern theology, where the verdict of the First Council of Nicaea is an exception; and the verdict is not without a connection with the thought of Tertullian who worked in the Latin Carthage at the turn of the II and III centuries.
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    Does the Question of "Intergenerational Forgiveness" Exist?
    Jagodziński, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    “Intergenerational forgiveness” is actually a prayer for intergenerational forgiveness, and its purpose is “healing of the family tree” or to achieve “intergenerational healing”. It appeared in connection with diseases and sufferings of the people and the need for pastoral care of them. Doubtful, however, is already the biblical context of this phenomenon and interpretation of related biblical texts require mature biblical hermeneutics. Difficult to avoid are also dogmatic problems, mainly related to the efficacy of the sacraments of baptism and penance. All these circumstances suggest the need to completely abandon this concept in theory and practice.
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    The Ecological Commandment
    Kowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    In May 2015 Pope Francis published the encyclical entitled Laudato Si’ about the proper understanding of the issue of ecology. The subject is understood by the Holy Father as one that is most natural, usual and simple, but at the same time obliging everybody, rousing and engaging both in the worldly, popular and everyday sense and in the essentially religious one, which means spiritually and morally absorbing. From the whole of Pope Francis's argument presented in the encyclical it undoubtedly follows that care of the world, also the temporal one, that is ecological life and work, is both a natural and at the same time God's commandment for man, and this means: for each man, both for a believer in God as the Creator of the world, and for a non-believer, but one who is sensible at the basic level of natural law. The Pope suggests adding the theological understanding of ecology to the common one. As a result in Pope Francis's encyclical Laudato Si’ we have received a realistic, but at the same time mystic, evangelical approach to ecology, one in the light of Christ, with the simplicity of the truth, of love of life, also of the worldly life, and with the light of beauty – the beauty of God, man, the earth and the universe. Hence, integral ecology is – according to Pope Francis – a commandment given by God to believers and to non-believers, both to the impersonal world, and to the human, personal one. True ecology stems from the reality of creation, from the love of God and man, from man’s participation in the work of creation, and finally from the sense of self-preservation of the human being.
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    The Divine Measure Appointed to Evil. A Sketch of Integral Protology
    Kunka, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The article shall discuss the question of the origin of evil, limitations and contingency of creatures and moral evil. Then, it discusses the topic of evil spirit, who is a liar, and a man’s wants to plunge into solitude. Finally, in the Person of the Son of God, a triumph over the liar, lies, and all evil is shown. The successive stages of this victory are the Resurrection, Ascension and joyfully awaited by Christ’s friends the Last Judgment. God in the created world, of which He is Lord and Master, permits physical and moral evil. A mystery of evil God explains us through his Son. Jesus Christ vanquishes evil, sin and Satan by his death and resurrection. The Creator would not permit an evil if he would not derive some good from that evil. This good we shall fully know only in eternal life and then we can understand the way of God’s Providence.
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    The Subject of creatio continua and Its Ecclesial Aspect
    Liszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    It is God who is the subject of creatio continua; in Christianity it is a triune God. Fundamentally divine nature, Divine Persons: God the Father, God the Son and the Holy Spirit, who in the logic of the internal life of the Trinity is third and in relation to the world the most direct. The personal specificity of the Third Divine Person predestines it to activity, creativity, to stirring creative power and action in created beings. The Holy Spirit develops and unites, creates the interior of the beings, combines them and strengthens the link with the Creator. This ongoing creation is encoded in the act of creation and is in keeping with the workings of Providence, which also is a creation of the Trinity, and indirectly a creation of people: individuals and societies. Participation in the act of creation stands in proportion to the growth in holiness, which means it is proportional to becoming a person. Created beings personalize themselves through participation in creatio continua, and by participating in this act, they personalize themselves. All this is implemented though the activity of the intellect, will and emotions. It is Jesus Christ in his capacity of God and man who occupies the centre stage of the ongoing creation.
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    The ‘Stranger’ as a Challenge for Communion Ecclesiology
    Nadbrzeżny, Antoni (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    In this paper, the author deals with the question of communion ecclesiology in the context of the current migration crisis in Europe. Contextual theology based on the correlation method tries to develop the understanding of the Church’s essence and mission by using the ecclesiological model called communion and putting it in the contemporary social context. The notion of the ‘stranger’ introduced by the sociologists into the public discourse seems to be very operative and useful category for ecclesiology as well. The first part of the article presents the phenomenon of the stranger in sociological perspective. The second part discusses Jesus as Sacrament of God in the encounter with strangers. The author analyses Jesus’ words and his attitude to strangers and socially alienated people. The third part describes the Church as the sacrament of responsibility and open home for strangers and poor people. The Church can be also understood as the mother with a heart open especially to those who suffer from war and misery. In the final part of this paper the author presents some pastoral implications. He draws attention to the necessity to enhance the social aspect of Eucharist and to encourage the believers to create the ‘culture of solidarity’ with refugees and strangers in need.
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    Mercy as the Basis for Solving the Social Dispute about Justice
    Sienkiewicz, Edward (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The social dispute over justice that is in a great crisis, must not be limited to social and economical criteria only. This is proved by the elementary experience, since attempts to overcome injustice only on this level are not effective. The anthropological and personalist criterion is necessary here. Only this criterion allows one to integrally define a man – also in his relations with others – as a person. Also justice has a personalist character, and because of this it is not a value that is only added to a man. As such, it is also an objective value that has an obligatory character, which is difficult to justify, and the more so to make it come true, without the Christian Revelation. The event of Jesus Christ, with the preparation given in the Old Testament, shows man’s sin as the fundamental source of injustice. This is why in an encounter with injustice only God’s mercy is effective, as the only factor – through Jesus’ paschal mystery – that overcomes sin. It is not tantamount to giving up justice, but to practicing it – as in Jesus’ understanding surrendering to the criteria of justice is a necessary condition of mercy, so that the sin can be judged and overcome, and the man can be saved.
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    The Problem of Knowledge of Jesus in Selected Publications (after the II Vatican Council). A Contribution to the History of the Question
    Strzelczyk, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The article makes a contribution to the history of the discussion on the knowledge of Jesus, which continues within the framework of systematic Christology. The analysis concerns the following single-authored monographs on these issues written in the 20th century, after the Second Vatican Council: H. Riedlinger: Geschichtlichkeit und Vollendung des Wissens Christi (1966), J. Galot: La conscience de Jésus (1971), W.G. Most: The Consciousness of Christ (1980), P. Kaiser: Das Wissen Jesu Christi in der lateinischen (westlichen) Theologie (1981), R. Maloney: The Knowledge of Christ (1999), J.G. Díaz Macabenta: „Mystical Experience Theory” in Jesus human knowledge and consciousness. An Evaluation (1993/2003).
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    The Voice beyond Us J. Ratzinger/Benedict XVI’s Theses about Conscience
    Szymik, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    Many times culture and liberal and democratic mentality of post-modern Europe juxtapose individual conscience with objective and commonly valid moral law, treating the former as completely autonomous, while replacing the latter with the law established by majority. J. Ratzinger/Benedict XVI reminds that conscience is a subjective norm, but the one that is not deprived of objective reference. As the ability inherent in human nature by God's intention, it corresponds with the order of things, also established by God, and links a will (freedom) of man with the will (freedom) of God. Rationality, characteristic of a man, and expressing through conscience as the ability to get to know the truth of existence and distinguish good from evil, has its roots in obedience, that is the readiness to listen to. Thus, conscience is, in essence, an ability to listen to God and co-knowledge about Him. That is why, prayer and respect for teaching of the Church play crucial role in shaping conscience and neither cognition mistake nor personal ignorance either do not justify or finally release the man’s guilt. It is crucified and resurrected Christ who justifies, and requirements of conscience lead to Christ, through remorse.
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    The Charismatic Dimension of the Vocation of a Theologian
    Walczak, Marcin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    It is doubtless that theology first of all puts questions about God and man. However, for ages theologians have been also asking questions about the meaning of their own work. One may speak about a peculiar meta-theology that tries to show the role and significance of theology in the life of the Church. The most frequently given answers to the questions about the meaning and character of theology oscillate around the concept of rationality. In such a view theology is a normal human process of making revealed truths understandable for people of a given epoch. However, it seems that such a vision of theology is tantamount to extremely simplifying it and to making it superficial. The question about the significance of theology may only be answered in the light of faith. This light allows seeing theology as a God’s gift, a charisma that helps the Church read the signs of the times and prophetically interpret the Biblical Revelation for a given epoch and culture. A theologian participates in a special charisma, so he should be perceived first of all as one who performs a special service of the word in the Church, and only then as a scholar. Such a charismatic position of theology allows reminding with full strength that the first and fundamental theologian is the Holy Spirit.
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    Christus totus – Different Ways of Interpretation
    Wołyniec, Włodzimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
    The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.