Roczniki Teologiczne, 1994, T. 41, z. 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/4997

Przeglądaj

Teraz wyświetlane 1 - 9 z 9

Rozwój interpretacji chrystofanii paschalnych w teologii XX wieku
Falczyński, Zygmunt (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The Department of Fundamental Theology of the Catholic University of Lublin has already prepared several synthetic monographs devoted to the problems connected with Jesus Christ’s resurrection (K. Skawiński, T. Dola). Another one in this series takes up the problem of paschal Christophanies. From the abounding literature on the subject the article tries to extract and to present synthetically the main types of interpretation that occurred in the 20th century theology. During the studies it was found that there is a correlation between various types of interpretation of Christophany and the way of understanding the New Testament testimonies. This finding was the basic methodological assumption supporting the realization of the task of the present article. The kinds of interpretation found in the analysis of theological literature yielded as a result six different solutions concerning the nature of the event of the Resurrected Christ’s appearances. These sulutions, presented one by one, interpret Christophanies 1) as sensory seeing, 2) as subjective visions, 3) as objective visions, 4) as revelations, 5) as literary „interpretaments”, 6) as historical-salvific events. Especially the two latter interpretations are original achievements of contemporary theology. They were possible owing to application of new research tools, namely, the method of Form Criticism, Tradition and Redaction Criticism. Investigations carried out by U. Wilckens, W. Marxsen, R. Pesch, J. E. Alsup, J. Kremer, showed paschal sources in a new light by penetrating their literary form and theological contents. However, only the more integral conceptions put forward by such authors as e.g. H. Schlier, X. Léon-Dufour, G. Lohfink, K. Lehmann, J. Blank, W. Kasper, L. Scheffczyk, E. Kopeć, W. Hryniewicz and others, contributed to the development of a new interpretation in historic-salvific terms. Contemporary fundamental theology accepts that Jesus Christ’s Resurrection is a real event that transcends the historical dimension. However, the salvific sense of that event becomes perceptible owing to the „extraordinary signs” („Christophanies”) which were a significant assumption for the origin of the Easter faith in the disciples. Study of these signs and determining their credibility belong to the main tasks of this discipline.
Personalizm Martina Lutra Kinga Juniora
Gacka, Bogumił (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Martin Luther King Jr.’s life, begun on Jan. 15th 1929 in Atlanta, is a story of an ever deeper involvement in struggle against discrimination, violence and social injustice. Starting from the first protest actions in Montgomery till the speech in Memphis that was interrupted by the killer’s bullet it was always a struggle carried on in the name of human person’s dignity and value. King’s activity has its fundamental sources in his socialreligious as well as intellectual formation. The former one consists of three factors: the radical religiousness of the Church of the Black joined with his own experiencing of the personal God; W. Rauschenbusch’s theological-social views, made more profound by R. Niebuhr’s thought and finally corrected in the spirit of personalism; and the views presented by the leaders of the „non-violence” movement - first of all by M. Gandhi. His studies at Boston University had a decisive significance for M. L. King’s intellectual formation. The scientific orientation of that university made him accept personalism as his „fundamental philsophical position” On this foundation his idea of a personal God is based, which he defends in his doctoral dissertation criticizing P. Tillich and H. Wieman’s conception opposing the personalist view of God. Recognizing the person as the key to reality also played a part in his acceptance of the „non-violence” way as the basic rule of his social ethics. The person constitutes the greatest value in the world. Discrimination aimed against the person’s sanctity, reducing it to the level of a thing, is the greatest evil that must be fought against. Struggle for the person’s dignity must be characterized by practising love and by utmost respect - also for the enemy.
O miejsce dla dorobku Stanisława Poniatowskiego w historii etnologii i religioznawstwa
Gładkowski, Krzysztof G. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Agatoniczno-telematyczna struktura rzeczywistości
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The classical thought has described reality in the aspect of cognition and truth (alethikorr, verum). Personalism wants to undertake an attempt at defining reality also in the aspect of the good (agathon, bonum) and tendency (thelema, boulema, voluntas, desiderium, tendentia). The good and tendency are a significant modality of the personal being given a will. Moreover, the good and tendency secondarily define also the impersonal being which has its own reason only insomuch as it remains in a certain relation to a personal being; first of all to the Uncreated; and secondarily also to a created one.
Paruzja jako „dzień Jezusa Chrystusa”
Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The Greek word „parousia” originally means both „the present” and „coming” In Hellenism it was used to heighten a ceremonial visit made by the ruler of a state, especially in a given province. The New Testament when it speaks about „parousia” does not refer to this image (cf. Matt 24, 3. 27. 37. 39; 1 Cor 15, 23; 1 Thess 2, 19; 3, 13; 4, 15; 5, 23; 2 Thess 2, 1.8; Jas 5, 7; 2 Pet 1, 16; 3, 4. 12; 1 John 2, 28). The understanding of „parousia” in the New Testament is based on the Old Testament hope of „The Day of Jehovah” when the Lord will come to judge the world, i.e. to transform it or to create „a new world and a new earth”, and in this way to establish a lasting community of God and mankind (Isa 2, 12-21; 11, lOf; 13, 6; Amos 2, 16; 8, 9. 13; Micah 2, 4). For original Christians „The Day of Jehovah” is „The Day of Jesus Christ” In this way God’s Parousia is done in Jesus Christ’s Parousia. This parousia is understood not only as „Christ’s second arrival in glory” but also as „Christ’s coming to finally transform the world” Hence „parousia” is not only a purely Christological event but is also an event „concerning the world” At present there are two complementary interpretations of this transformation of the world: the futurist one and the present one. The former one means expecting (in the future) the day of „Christ’s rule”, that is judging and complementing the world, and at the same time an encounter with Christ for fulfilment. The latter interpretation means a real possibility of meeting Christ even today (the present): in love of one’s neighbour, in the Eucharist, in gathering together round the name of Jesus Christ. This is tantamount to taking the decision „for” or „against” Christ, and hence to judgement and eternal life even today. At the same time it is a transformation of this world, right now, into the Divine Kingdom established by Jesus Christ. Hence „parousia” is the present of the beginning of our fulfilment.
Kościół wiarygodny dziś w nauczaniu Jana Pawła II
Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Because of the contestation of the contemporary Church the arguments for its credibility should be presented once again. This is mainly the Pope’s task. John Paul II meets the challange of our times showing the Church as a divine-human reality transcending human comprehension. Presenting his teaching about the Church he mainly uses the Second Vatican Council categories such as: the Mystical Body, sacrament, community. The category of community seems to be valorized in a special way by John Paul II. This allows him to show the Church as an „environment” in which faith, hope and love are the leading categories; in which a communion of Divine and human persons is realized; and where there is a synergy of all charismata and the spirit of advent is constantly experienced. The category of the Mystical Body allows the Pope to show a Church that is radically oriented towards Christ in whom it finds the basis of its existence. The category of the sacrament applied to the Church allows the Pope to present the Church as a place where a universal salutary will is realized through its visible structures. The Church is a sign that God gives people calling them to gather together in His Son by the power of the Holy Spirit. In the sacrament the sign fulfils the function of a transparent designed to show the reality of the mystery, and in the same way the Church is a transparent of the onthological connection between itself and Christ.
Od apologetyki do teologii fundamentalnej w twórczości naukowej René Latourelle’a
Ledwoń, Ireneusz S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The article presents R. Latourelle’s views on classical apologetics and contemporary fundamental theology. Apologetics, in his opinion, is a theological discipline critically investigating the fact and credibility of the Christian revelation. The fact that this discipline is a theological one has its source in the identity of its subject with dogmatics. Credibility of revelation is shown by a scholarly - i.e. methodical, speculative and universally valent presentation of the signs of that revelation. In its argumentation apologetics also takes into account the human subject as the recipient of revelation which makes this conception of apologetics, which is called integral, lie midway between objective and subjective apologetics. The method of apologetics is rational, philosophical-historical. Since classical apologetics was formed as result of historical need and not of systematic reflection, along with the changes occurring in theology, philosophy, man’s mentality and with the rising ecumenic climate it was subjected to sharp criticism. This has led to changes in its subject and method and to it being transformed into fundamental theology. The author of the article stresses that in his presentation and criticism of apologetics Latourelle failed to avoid some inconsistencies, and above all he did not show almost at all the methodological plane as the one on which the greatest changes occurred. As far as fundamental theology is concerned, initially Latourelle understood this notion as the first year of theological studies; a field for co-operation between apologetics and dogmatics in an attempt at a comprehensive formulation of the problems connected with revelation understood as a historical fact and a mystery of the faith at the same time. In a later period of his scholarly work, finally leaving apologetics, Latourelle presents his vision of fundamental theology as a discipline that has its own specific features, its own subject, method and structure. Its subject is God’s self-revelation and self-donation in Jesus Christ and His „self-authentication” by the Sign of Jesus’ Person. Credibility of revelation is in the last analysis Jesus’ credibility. The nature and structure of revelation are the central problems of that discipline, and at the same time they are the criterion that gives order to the remaining questions in which fundamental theology is interested. Latourelle gives the following order of these questions: 1. Theology as a science. 2. Historicity ol revelation and of the Person of Jesus; the beginning of Christianity; the Gospel as testimony to Jesus; Jesus’ works, message and ecclesial project. 3. Intellectual trends questionning the fact of Incarnation - the philosophy of the Enlightenment and Bultmann’s existential theology- 4. Ecumenism. 5. Christianity’s attitude towards other religions. 6. Hermeneutics and inculturation of revelation. Latourelle leaves out the ecclesiological thesis; of all the problems connected with the Church he is only interested in what confirms that the Church originated from Christ. He derives arguments mainly from history of the Church (paradoxes and tensions). In the above schema the treatise about faith as a correlate of salvation is also missing. Latourelle does not define the notion of credibility as a formal subject of fundamental theology. As to the way of justifing it he thinks that it should be done on three planes: historical-hermeneutic, philosophical and theological-semeiological. He defines the method of fundamental theology as the „method of dynamic integration” It consists in passing constantly from the historical to the mystery dimension of revelation and hence in ever deeper understanding of both these dimensions. In its essence this method consists in integrating the apologetic and theological-dogmatic procedures. Analyzing Latourelle’s statements the author of the present article concludes that as far as the notion of credibility is concerned the Roman theologian is standing on the borderland between the semeiological, personalistic and historical-salutary notions, whereas with regard to the methods that are used in fundamental theology at present, Latourelle seems to use several of them: the psychological-existential, phenomenological, ecclesiological and historical-salutary ones. In the conclusion the author says that despite the great services rendered by Latourelle to the development of modern fundamental theology he has not created a methodologically uniform and coherent system. The most serious reservations about his work are concerned with the methodological plane. Latourelle’s theological-fundamental system also requires unification of the aspects of all the elements making up the theory, i.e. the subject, the aim and the method which would result in a uniform conception of the discipline.
Ewolucja argumentacji w teologii fundamentalnej
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
In classical apologetics and fundamental theology four or five arguments were formulated for the credibility of the Christian revelation or for Christianity as a revealed religion (the scripturist, taumaturgie, personalistic - from Jesus’ transcendental intellectual and ethical qualifications - arguments, and one from the Resurrection), all of them being considered as external to revelation. In his article the author presents the opinion that these realities and historic-salutary events cannot be reduced to the argumentative function only. He says that first of all they should be seen as revelational and salutary events and only secondarily as arguments which are their aspects, kind of another side. In his opinion all the arguments used in fundamental theology are explicitly or implicitly present in revelation. He argues that the range of argumentation should be broadened accordingly to the needs of the modern times, e.g. by using the agapetological, sperantive, culture- -formative, martyrological and anthropological arguments.
Z badań nad kultem ziemi u ludu Konkomba z północnej Ghany
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The Earth occupies a special place in the beliefs and cult of the primitive people. The Earth is the foundation of life and the basis of a number of hierophanies. As a fertile mother and feeder it is held in respect and cult. The rituals of offering libation to the Earth among Konkomba people of northern Ghana which are analyzed and interpreted in the present study put emphasis on the ability to create and the vital power of the Earth which are reflected in fertility and abundance. The author of the article presents the structure of the rituals of offering libation to the Earth in the villages of Nalongni (4 May, 1991) and Kiteek (5-6 May, 1991) as well as their social and religious significance. The source basis was provided above all by the author’s field studies conducted among the Konkomba in the area of Saboba in the periods from July 1984 to January 1985 and from September 1990 to August 1991. The Earth cult among the Konkomba people is first of all connected with agrarian economy and seasonal agricultural work. Among these, such jobs as preparations for yam planting, corn sowing and harvesting are of special religious importance and they have a rich ritual setting. Considering the rank and importance, the rituals taking place at the end of the dry season, before the beginning of the field work, are more important. They have a propitiatory character and their principal aim is to beg for the rain. Among the Bichabob tribe the ritual in the Earth shrine in Bwagbaln (performed on 24 March, 1991) has a close connection with the rituals of offering libation to the Earth because it precedes the performance of rituals connected with the Earth in homesteads and Earth shrines as well as in the shrines of protective spirits in the villages of Nalongni, Kiteek, Kumwateek and Bwakul. A characteristic common element of the rituals of offering libation to the Earth in Nalongni and Kiteek was the place of those rituals, which was the outside yard of the homestead. A cycle of rites performed in the yard had a basic character but it did not constitute the whole of the ritual. 21 men participated in the Nalongni ritual of lineage and clan range. On the other hand, the Kiteek ritual had a supraclan character and it comprised the village inhabitants and the representatives of the neighbouring major lineages and clans connected by the bonds of clan community (unibaan), ritual bonds (rnantotiib), the bonds of friendship and neighbourhood. The religious significance of the rituals of offering libation to the Earth is reflected in the addressees of prayers and sacrifices (god Uwumbor, Earth spirits, protective spirits of the clans, bush spirits, twin spirits, ancestor spirits), the content of prayers concerning various needs of individual and community life, especially requests for the rain, offspring, abundance of food, freedom from trouble and bringing the offerings (beer, beer mixed with water, poultry blood, intestines and liver).

Przeglądaj

Ostatnie zgłoszenia