Roczniki Teologii Duchowości, 2012, T. 4(59)
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/9897
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Pozycja Oblicza miłosierdzia w duchowości Europy. Bł. Maria Luiza Merkert – kontynuatorka dzieła św. Elżbiety w posłudze miłości miłosiernej, red. bp J. Kopiec, seria: Z Dziejów Kultury Chrześcijańskiej na Śląsku, t. 73, Opole: Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego 2012, ss. 286+XII.Leki, Aleksandra (Towarzystwo Naukowe KUL, 2012)Pozycja Wiara człowieka świeckiego wcielona w rzeczywistość doczesnąLachowska, Izabela (Towarzystwo Naukowe KUL, 2012)This paper deals with the issue of the faith of the lay, which finds it realization in daily reality and leads to the evangelical change of the world. The paper starts with the reference to the Church doctrine of the lay faithful, based on selected document of Vaticanum II and the teaching of the Blessed John Paul II. The paper also presents a wider cultural and spiritual background of contemporary reality of the life of the lay faithful. In the first section of the paper, the author defines precisely the Christian understanding of the lay faithful, pointing out that the lay Christian vocation is realized in the broadly understood world. The lay vocation is an autonomous Christian path, still being a sphere of God’s action and influence. The author proceeds to discuss the roots of lay spirituality and of the areas of the lay extensive evangelical engagement: family life, political involvement, socio-economic activities, research or charity. Next, the author presents how a lay person can lead his/her life in accord with the evangelical counsels, which help introduce harmony between the secular world and the radical Gospel. The relationship between the evangelical counsels and the commandments is also discussed. The last section of the paper is devoted to the unfavourable changes in contemporary postmodern culture, which have a negative impact on the spiritual life of the faithful.Pozycja Prace dyplomowe obronione w Instytucie Teologii Duchowości KUL w roku akademickim 2011/2012Chmielewski, Marek; Rybicki, Adam; Popławski, Jarosław; Paszkowska, Teresa (Towarzystwo Naukowe KUL, 2012)Pozycja Czy „List biskupów Francji do katolików: proponować wiarę w społeczeństwie aktualnym” może być inspiracją dla Kościoła w Polsce? − antropologiczne i duchowe przesłanieZarzycki, Stanisław (Towarzystwo Naukowe KUL, 2012)This paper presents an analysis of the spiritual message sent by the French bishops to the French faithful in „The Letter to the French Catholics: Proposing Faith to Contemporary Society”. The author analyses the text in the anthropocentric perspective, giving the reader an insight into the axiological crisis in the French society. This helps explain why this society finds it difficult to open itself to spiritual, Christian values. At the same time, those aspects of the religious functioning that are still present in the French society are pinpointed as the assets on which the Church evangelization action should rely. Also discussed is the French crisis of the Catholic faith, and the methods that the episcopal Letter (composed by Claude Dagens, Bishop of Angoulême) suggests for overcoming the crisis. The need for the mobilization of the priests, more active prayer and apostolic associations and for the collective action of all the faithful is also emphasised. The change is only possible if the whole Church returns to the roots of the faith (the mystery of the Trinitarian God, Baptism, the Gospel and the sacraments); accepts a morality based on the experience of the faith, and not on the doctrinal law; preaches about salvation through Christ in a close relationship to the values of contemporary people; seeks power in her liturgy and in the service for the neighbour (diacony). The Letter can be inspirational for Polish Catholicism at the beginning of the Year of Faith. The author claims that the following elements of the Letter are worth pondering upon in the Polish context: (1) taking into account human experience in the time of axiological crisis; (2) a more integrated preaching of the Gospel, liturgy and the service for the neighbour; and (3) increased participation of the lay Catholics in religious communities, in order to shape one’s Catholic identity and to get engaged in the apostolic mission of the Church.Pozycja Teologalny wymiar duchowości kapłana w świetle papieskiego listu „Dies natalis”Wejman, Henryk (Towarzystwo Naukowe KUL, 2012)The reality contemporary caracterize the liberalism ethical, the individualism extreme and the subjectivity of the fede. Answer at the challenge for part the priest will be his profound life spiritual. Confidence at the Crist and imitation Him on the way of the pray, the lesson of the Holy Scripture and the mortification will be establish fasten spiritual of the priest and through that will be mobilize as consecration of the faithful.Pozycja Wiara kobiet. Doświadczenia, tradycje i opinieWaluś, Monika (Towarzystwo Naukowe KUL, 2012)This article is an attempt to look at the faith of women from the theological perspective. It analyses the spiritual writings of the faithful women, mostly the founders of religious congregations in the Catholic Church, including unpublished and archival sources. It presents the female point of view on: the yearning to unite with the Bridegroom; following the steps of Mary in order to be closer to Jesus; the hope for the community of faith and spiritual formation and the motherly image of God. The text also discusses the developments in the conception of female Christian vocation, accompanied with the changed vision of the space where the female faith grows – from the nunnery to the consecrated life in the world.Pozycja Pozycja Czego nas uczy wiara mistyków? Refleksja na przykładzie pism Siostry Roberty BabiakSynoś, Paweł (Towarzystwo Naukowe KUL, 2012)This paper presents how the mystical life of the Polish mystic Sister Roberta Babiak began, developed and manifested itself. The author discusses the particular stages in her mystical life: from expurgation, through partial union, up to transforming deifying union. In this way, the author illustrates the dynamics of Sister Babiak’s faith and expounds its major functions: help to achieve deeper cognition of the redemptive truths; to get to know God Himself as well as to build communion with Him. The author also examines the attributes of this faith, emphasising the fact that it is ecclesiastical faith, shaped in the harmony with the ecclesiastical heritage and teaching. It is a light and a dark kind of faith, simultaneously: it grants a special gift for understanding the Revelation, but it also is an initiation into the mystery of the secret God. This is a living faith – rich in the gifts of the Holy Spirit – leading to the mystical experience: meeting God, Son and the Holy Spirit inside the mystic.Pozycja Teolog i teologia nie mogą poznać Boga prawdziwego i żywego bez wiarySłomka, Walerian (Towarzystwo Naukowe KUL, 2012)A theologian and theology cannot cognize the true and living God, and enter a communion with Him without the experience of faith, love and hope through the intervention of the Holy Spirit, as “without faith it is impossible to please God” (Heb 11:6). “And hope does not put us to shame, because God’s love has been poured out into our hearts through the Holy Spirit, who has been given to us” (Rom 5:5). It should be stated that a man’s reply to God’s Revelation should not be only limited to the words taken from the Holy Bible, Tradition and the Magisterium of the Church without experiencing God’s profoundness and mystery in faith, hope and love within the community of the Church’s believers along with the Magisterium. The statement made by the author of the present reflection shows that for a theologian and theology “it is impossible to please God” and to be creative for mankind without this experience, without the experience of the living presence of God’s Judeo-Christian Revelation in supernatural faith, love and hope, in theological virtues of the Holy Spirit, who from the “I” of the man of the past creates a new “I”, a new subject responding to the mystery of God, who may say: “I no longer live, but Christ lives in me” (Gal 2:20).Pozycja Wiara mężczyzny. Aspekty antropologiczne i duchoweRybicki, Adam (Towarzystwo Naukowe KUL, 2012)This paper attempts to provide the reader with an outlook on the spirituality of contemporary men. Firstly, the author describes how contemporary men are seeking their identity and manly spirituality. The paper pinpoints the roots of the reflection on the faith (spirituality) of men: the Bible, psychology, hagiography or fairy tales. Secondly, the author focuses on the personality-related differences between the male and female styles of spirituality. Thirdly, the most significant trends in the studies of male spirituality are presented: literature of the subject, formation of male groups and communities, various forms of retreats and male meetings, etc. Lastly, the profiles of selected male biblical figures are evoked, with emphasis on the distinctive features of each of them.Pozycja Instytut Teologii Duchowości KUL. Sprawozdanie za rok akademicki 2011/2012Popławski, Jarosław (Towarzystwo Naukowe KUL, 2012)Pozycja Sprawozdanie z XXXVI Dni Duchowości (24-25 listopada 2011 r.)Pietrzyk, Marcin (Towarzystwo Naukowe KUL, 2012)Pozycja Życie konsekrowane − dynamiczny akt wiary i confessio trinitatisPaszkowska, Teresa (Towarzystwo Naukowe KUL, 2012)“Jesus’ call to come, «follow me» marks the greatest possible exaltation of human freedom, yet at the same time it witnesses to the truth and to the obligation of acts of faith and of decisions which can be described as involving a fundamental option” (Veritatis splendor, n. 66). Consecrated life in the Church is a canonical way of living thanks to the strength resulting from acts of faith and fromdecisions connected to the practice of evangelical advice. A crisis inconsecrated life results from crisis of faith and from aluck of psychological stability of consecrated persons. This article shows several wayshow to pass over this crisis: the first way concerns the theological dimension; it consists in better understanding of the dynamism of faith; the second way concerns the spiritual formation; it consists in transforming the consecrated person in the spirit of faith; the third way is situated in life itself; it consists in confessing God as Trinity through the way of living (i.e. confessio Trinitatis). This article is based on the documents of Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, on the declarations of the Associations for the Apostleship, on the teaching of Popes Paul VI, John Paul II and Benedict XVI, and on some theological works on this matter.Pozycja Mehr Mensch seinNowak, Antoni (Towarzystwo Naukowe KUL, 2012)Cały tok rozumowania autora jest wyraźnie ukierunkowany na Chrystusa. W zagadnieniach wstępnych bardzo mocno podkreśla, że sam termin „osoba” wchodzi do języka człowieka dopiero z przyjściem Chrystusa. Tylko Chrystus jest Drogą do Boga Trójosobowego oraz do człowieka. Autor wykazuje nieporadność religii, systemów, ideologii, by określić czym się charakteryzuje bycie coraz to bardziej człowiekiem. Jaki parlament czy badania naukowe miałyby tego rodzaju kryteria nakreślić, skoro osoba ludzka jest najwyższą wartością w świecie przyrody. Wykluczając logicznie niemożność bycia coraz bardziej człowiekiem w jakimkolwiek systemie, nawet w tym najlepszym z najlepszych, pozostaje tylko i wyłącznie OSOBA Chrystusa. Tylko w relacji do OSOBY Chrystusa człowiek staje się coraz bardziej człowiekiem. Pięknie wypowiedział to Sobór Watykański II, że ktokolwiek postępuje za Chrystusem − Człowiekiem Doskonałym, ten też coraz bardziej staje się człowiekiem (por. KDK 41). Dziesięć tez, jako wnioski przeprowadzonych badań, zamyka publikowany artykuł.Pozycja Wiara kapłana i jego dojrzałość duchowaMiczyński, Jan (Towarzystwo Naukowe KUL, 2012)The maturity of the priests’ faith is closely related to his spiritual maturity, and his conscious participation in the Priesthood of Jesus Christ. In his relation to Jesus, the priest defines his identity, develops his bonds with God the Father and the Holy Spirit – that is with the Trinitarian God. Following Christ, the priest loves the community of the Church and all the people, as those for whom Christ died. The spiritually mature priest is capable of spiritual recognition to distinguish the inspiration of the Holy Spirit from the Satanic influences in his own heart, in the world and in the Church. Coming along the path of the faith means one has to trust and love God more and more, and accept the need for continuous growth.