Roczniki Teologiczno-Kanoniczne, 1988, T. 35, z. 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/11985

Przeglądaj

Teraz wyświetlane 1 - 18 z 18

Formacja i współpraca ekumeniczna w Polsce
Napiórkowski, Stanisław Celestyn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The Secretary for Christian Unity Affairs organized in the period of 22nd to 27th of April 1985 a session entitled "Formation and Ecumenical Cooperation in the Local Church". Several dozen local Churches answered a special questionnaire prepared by the Secretary, which questionnaire concerned this matter. The following text is an attempt of a Polish response (part I and II) completed in the final part by the events from the later period and by the information of a résumé of answers to a questionnaire drawn up by the Secretary and its experts. The information of the ecumenical formation in Poland contains some data on the lectures "Ecumenical questions in Theological Seminaries in the Polish People's Republic on the basis of "Programmatic directions for ecumenical formation in Theological Seminaries and Theological Departments in Poland", on the ecumenism professors, lectures duplicator, sessions of ecumenism professors and diocesan reporters, the Ecumenical Centre in Warsaw, ecumenical magazines, ecumenical sessions of alumni in Theological Seminaries, ecumenical retreats in Laski near Warsaw, on the participation in the Week of a Catholic Prayer for Unity, a critical review of theological handbooks and catechisms, and, finally, on the basic difficulties in the domain of ecumenical formation (among others, lack of understanding for ecumenism among the superior and lower clergymen and a quantitative weekness of "other Churches"). The information on the ecumenical cooperation gives us some data which characterize the situation in the sphere of spiritual, doctrinal and practical ecumenism (among others, on the dialogue about baptism and mixed marriages, Ecumenical Institute, "The Temple of Peace", the ecumenical edition of the Bible, arguments on the Churches, proselytism, diocesan synods bringing up the ecumenical problems, and, finally, it informs about the pastoral letters of bishops. Bearing in mind the summary made by the Secretary for Christian Unity Affairs the paper points to a thesis of an urgent need for ecumenical formation of bishops and lower clergy.
Egzystencja w nadziei w ujęciu Gabriela Marcela
Kłysiak, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The basic difference in the philosophy of Gabriel Marcel is the difference between "to be" and "to have", between authentic and degraded existence. A person's openness to hope depends on his or her ontological level at which he or she exists. Authentic existence leads to absolute hope ("l’esperence"), expressed by the statement: "I hope". Degraded existence leads to a deprived hope ("l’espoir") which is in fact a calculation and counting on one's chances. It is expressed by the statement: "I hope that". This hope is unable to save man from despair which despair has its source in being at the level of "to have". The relation between being and hope, and between possession and despair is irreversible. When a man lives in hope, he has an access to the fuller being, but when he wallows in despair he slides into nonexistence.
Eucharystia w liturgii i praktyce pastoralnej Kościoła wschodniego
Gajek, Jan S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In order to understand duly the theology of the Eucharist in the Eastern Church, it is inevitable to get to know the very rite of the Eucharist, i.e. Divine Liturgy. The article presents and discusses the structure of Divine Liturgy of the Bizantine rite in the context of the whole liturgical experience of the Church. It considers also some problems of the pastoral Eucharistic practice, pinpointing the problems which need consideration and solution, e.g. more often Communion or praying anaphora (Eucharistic prayer) aloud. A contemporary liturgical revival and re-discovery of liturgy in the Christian Churches constitutes also a challenge for the current practice of the Eastern Churches.
Ks. Marian Rusecki. Wierzcie moim dziełom. Funkcja motywacyjna cudu w teologii XX wieku. Katowice 1988 ss. 308 (+ Indeks rzeczowy i osobowy ss. 19). Księgarnia św. Jacka.
Szponar, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Antoni Młotek. Postawy i świadectwa. Kościół wobec problemów moralnych IV wieku. Wrocław 1986 ss. IX + 462.
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Józef Krasiński. Przez wiarę i nadzieję ku cywilizacji miłości. Sandomierz 1987 ss. 655. Wydawnictwo Diecezjalne.
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Christós w świadomości Jezusa
Kowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In Protestant theology there is a more and more often accepted opinion that Jesus did not call himself Christós. His apostles did not do it either during His lifetime. This title was used by Christians after the Resurrection on the basis of the idea of the king, and through retrojection it was ascribed to events from the history of Jesus. Soon afterwards this term became common in the primeval Christianity in the role of a proper name. However, it is impossible to adopt such a view. Neither Jesus nor His apostles were using that term during His lifetime in the political sense of the word, but they used it in a special sense in which christós bears a new meaning in relation to the Old Testament.
Problem dowodzenia z cudu w "drugiej szkole augustyńskiej"
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In the theological-fundamental literature the opinion that in the Middle Ages there was known only the Thomistic conception of a miracle and proving by way of it, has long been advocated. As it has been proved in the present treatise such a view is false. This conception gained greater applause since the end of the 15th century. In the 12th, 13th and 14th centuries there were decisively more advocates of St Augustine's thought which thought was creatively developed by many authors (Anselm, Richard of St Victor, Hugo of St Victor, Alexander Hales, William of Auvergne, William of Auxerre, Bonaventura). The Augustianism of the Middle Ages, using peripathetic and other philosophies to a greater extent, had many types: Bonaventurianism, neo-Platonic, nominalistic, rationalistic, realistic, and traditional which had repercussions in the understanding of a miracle and its molivative function in authors whose standpoints have been discussed here: Henry of Gent (†1293), John Duns Scotus (†1308), Gvidon Terreni (†1342) and Giovanni Baconthorp (†1348). The standpoints of those authors show some common characteristics: opposition to an apodictic understanding of proving by way of a miracle, the defence of freedom and rewards of faith (Baconthorp slightly differed in this point), joining the argument by way of a miracle with the person of Jesus who is a main basis of faith and other arguments; considering the motivative function of a miracle in the history-salvatory perspective, paying greater attention to the theological understanding of the function of a miracle, creative and original development of the thought of the bishop of Hippon. A lot of this kind of justifying by way of a miracle would be disclosed by fundamental theology in our age.
Pojęcie nieskończonego u Emmanuela Levinasa
Rogalski, Andrzej K. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
An opportunity to speak and be understood, which opportunity is so strongly emphasized by the contemporary philosophy of dialogue and the philosophy of encounter, discloses man in the very depth of his being. At the same time, it creates a phenomenon of encounter with another man, it initiates relationship with "the other", with the neighbour (Autrui). Yet an encounter with the neighbour always has its profound meaning; it is an encounter with the Infinite, with God who is particularly revealed by the neighbour's face. Emmanuel Levinas's thinking, one of the most outstanding philosophers of dialogue, is based on such a basis.
"Ja jestem" w Ewangelii św. Jana znakiem boskiej godności Jezusa
Rabiej, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In the Gospel according to St John Jesus defines himself 24 times by the formula "I am" (Ego eimi). It is a well-known fact that, heretofore, it was only an attribute of God who on the Mountain of Horeb revealed Himself as: "I am who I am" ('Ehjeh aser 'ehjeh – Ex. 3, 14). An analysis of that most essential text, which text reveals the name of God, allowed us to notice and better evaluate what that formula in the fourth Gospel meant. In the light of the whole Christology of St John the Person of Jesus is presented as a sign given to mankind by God the Father. The whole activity of God the Son becomes a sign. The element that bears the meaning is not only the Person of Christ but also His words and deeds which grow to be symbolic like the Old Testament prophetic deeds. The formula "I am" in this context becomes a sign of that reality which was expressed by the Old Testament formula of God's self-revelation: "They will know that I am Yahveh". In the Old Testament this formula authenticated inspiration of the prophetic words and deeds. Yet, in the New Testament it confirms the Divinity of That who expresses it. Figuratively speaking, it is expressed by those texts in which Ego eimi occurs as a comparative formula. Byway of metaphors whose meaning is close to everyday life, Jesus says about Himself that He is: the bread of life (J 6, 35. 41. 48. 51); the light of the world (J 8, 12); the door of the sheep (J 10, 7. 9); the resurrection and the life (J 11, 25); the way, the truth and the life (J 14, 6); the true vine (J 15, 1. 5). Jesus appears as a Messiah in whom there concentrate divine (supernatural) and human (natural) elements. His dignity and power make the symbols of the bread, the light and the life concrete, and they in turn give the full image of That who is revealed in the "I am" sign. In a direct way it expresses the divine dignity of Jesus when it occurs in an absolute form, i.e. without any additional symbols: J 6, 20; 8, 24. 28. 58; 13, 19; 18, 5. 6. 8. In these texts those two short words: "I am" bear an extreme degree of tension, theological depth and solemn gravity. It is obvious that they are signs which constitute unique in their king contents. Christ ascribes existence to himself, which existence transcends any human categories. He has timeless and eternal duration, He exists in other dimensions than we who are limited by time and space. Before Abraham became "I am". Jesus does not say "I was" but "I am". This formula was for an Israelite identical with the highest dignity, which only Yahveh himself possessed. By applying this formula to himself, Jesus gives us a sign of the same dignity.
Polemiki polskich teologów katolickich XVI i XVII wieku z socynianizmem
Misiurek, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Socinianism was a typically sectarian movement which stemmed from the Reformation in Poland in the 16th century. Both Catholic theologians centred around cardinal Stanisław Hozjusz and Protestant theologians led polemics with its representatives. The polemics concerned mainly dogmatic opinions, a special interpretation of the Bible, which interpretation undoubtedly influenced also the way of undertaking social questions. The Catholic theologians' standpoint expressed some ways of thinking characteristic of Poles. Principally, they represented, contrary to the Western thinkers, praxeological, historical, social and moralistic pneumatology. They avoided, in principle, philosophical inquiries, basing themselves on the biblical and patristic texts. It is worth emphasizing that both Catholic and Protestant theologians, despite their divisions, were united in oposing Socinianism (except for the doctrine of the Pope's primacy).
Rola wspólnoty wiernych w kształtowaniu doktryny mariologicznej w ujęciu J. H. Newmana
Życiński, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In 1859 K. Darwin published The Origine o f Species in which he presented his theory of the evolution of organisms. Fourteen years earlier J. H. Newman published The Development o f Christian Doctrine in which book he formed the theory (innovative at that time) of the development of Christian doctrine. At the time of the domination of epistemological monism, the later cardinal of the Roman-Catholic Church makes the multitude of cognitive principles the principal assumption of his theory. Apart from the sense of conclusion, some existential and nonrational factors, Newman ascribes great importance in the forming of Christian doctrine to the fellowship of the faithful. Such a standpoint makes him exceptionally close to the present epoch of the Church in which epoch one must find a proper place for the laity. Along with Tradition which is manifested by the vitality of the truth in the whole Church, and liturgy which is a factor both expressing and creating doctrine, Newman's reflection on consulting the laity in doctrinal questions deserves particular attention. Listening to the voice of the laity and seeking out their opinion is the sign both of the cooperation of the Church as a whole and of Her infallibility. Such views today seem to be obvious, but 100 years before the Vatican Council II they were thought to be too radical, or even suspected as modernism.
Staroruska teologia i duchowość paschalna. Motywy paschalne w pismach św. Cyryla z Turowa (zm. przed 1182)
Hryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Podmiot i przedmiot w poznaniu personalistycznym
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The author attempts to formulate his own theory of mental cognition on the basis of the system of realistic personalism. Consequently, he puts forward a hypothesis of "personal cognition" as a cognition which is most complete, integral and which fulfills being (Vollendung). The author constructs the theory of personal and concerning the whole person cognition. He attempts to additionally evaluate and develop the hypothesis of subjective, immanent, and interior cognition.
Chrzest święty
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The Holy Baptism is a sacrament through which Jesus Christ introduces man into His Kingdom and into the communion of the Holy Trinity. It is the basis of the process of transforming the present life into the eternal one and the secular history into the holy one. It has both an individual dimension and social and ecclesial. In both cases it extends over the world as a divine rainbow, since the creation of the world and the origins of mankind to the "present day" of history and to the eschatological pleroma. It has, as it were, three phases: the baptism of creation, the baptism of redemption in Christ and the baptism of eschatological transformation into eternity. It is the basis of the other sacraments of the Holy Church and also of the development of different domains: social life, national life, culture, tradition, perfect community and the whole spirit of mankind. Baptism is ever alive and, as it were, still being carred out in individuals and the whole nations. That is why the nation which has been baptized should, and particularly so in the time of great anniversaries, go back to its baptism with the whole might, whole memory and obedience of faith and whole love.
Krytyka jungowskiej koncepcji religii
Zbiciak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
It was especially at the turn of the 19th and 20th centuries that there observed a tendency to a multifaceted explanation of the religious fact. Such attempts were made also in psychology in the psychoanalytic school of Carl Gustav Jung. Yet, according to him the theory of religion is conditioned by some methodological and philosophical assumptions, i.e. only psychic facts and empirical method really exist. Such a view resolved the whole range of religion down to the dimension of religious experience. That understanding of religion resolved the author of the theory down to a group of contemporary atheists on the basis of materialism.
Cud w apologetyce F. D. E. Schleiermachera
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Contrary to what has been assumed in Catholic theology, there was also a justification of the tenets of faith in Protestantism, though they were understood in a different way. What was the role of a miracle in it and how was it understood? Does it have any ecumenical significance? Such problems were considered on the basis of F. D. E. Schleieremacher's views. He was said to be the father of Protestant apologetics, or even of general apologetics. In view of the world's tendency towards secularization and in view of creating a scientific image of the world, he created a new apologetics of Christianity which apologetics was to accord the scientific and religious understanding of the world. A miracle played a crucial role in the conflict between science and religion, reason and faith. That is why he first accepted the so-called global miracle (the whole work of creation which exists thanks to a constant support from God), since God does not act in individual events, and he severly criticised the Catholic conception of miracle, because it deforms the organic unity of the world. It was connected with his understanding of religion as a feeling totally dependent on the Universe, Infinity, Eternity and God. Hence every phenomenon according to him, even a most natural, can be called miracle, if we can find a religious meaning in it. A miracle, similarly to revelation, influences the emotional sphere of man, increases his piety and leads to religion, analogically to the Universe. He grasped Jesus' miracles not in their objective-motivative function but subjectivemotivalive (Jesus comes to help people in their needs and has become an example for them to follow); Jesus' miracles are so supernatural as much as there His dignity in them. Schleiermacher, contrary to Catholic apologetics, as the starting point preferred not the rational cognition but a (religious) experience related to the feeling of reality. It seems to be of value that he pointed to the meaningful sphere of a miracle, its theological and religious interpretation. However, negation of the empirical sphere of a miracle cannot be accepted, neither can reduction of the revelation to a cosmic revelation and exemplary Christology. There is a group of intuitions in his work (e.g. that a miracle is always actual) which are more and more often perceived today, hence there is a need of further investigations into his thoughts. Those common elements of Schleiermacher's views and contemporary Catholic theology can constitute the doctrinal basis of a theological and ecumenical dialogue.
Luis Ladaria. Antropologia teologica. Roma 1986 ss. 328. Università Gregoriana.
Szmydki, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)

Przeglądaj

Ostatnie zgłoszenia