Roczniki Teologiczne, 2005, T. 52, z. 9

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/11600

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Modele Kościoła według Avery Dullesa
Smentek, Izabella (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Card. Avery Dulles is one of the best known Contemporary theologians. He occupies predominantly with ecclesiology and revelation theology. His book Models of the Church became a classical theological standard. From many ecclesiological theories Dulles dislinguishes five main types of’ ecclesiological approach which he names root metaphors or models. They are: the Church as institution, mystical communion, sacrament, herald and servant. To the above five he adds his own, sixth model: the Church as community of disciples. He describes the main features of the Church according to each view. In the first, institutional approach the Church appears as a perfect society, similar to secular States. This model emphasizes the division between active and passive part of the ecclesial society: these who are leaders on the way to eternal life and those who are governed and led. Quite oppositely, the second model, the mystical communion, presents mainly the inner, spiritual nature of the Church and treats its visual structure as secondary. Dulles himself promutes rather the sacramentai metaphor, in which he finds the best explanation of the relationship between the supernatural and visual elements in the ecclesial community. His own model, the Church as community of disciples is similar to the previous one – the disciples represent “sacramentally” their Master in the world – but more personal. The last two models - herald and servant – focuse on the Church’s tasks: the first on preaching and the second on developing the eternai Kingdom’s values, such as justice, brotherhood and freedom, in this world. All together the ecclesiological models create a useful scientific tool for the Church understanding and for further theological work.
Rytuały pochówkowe starszych kobiet u ludu Konkomba z północnej Ghany
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Among the African peoples an important social and religious role is played by funeral rituals, which belong to so-called rites of passage associated with the change of status and social position of man. Among the Konkomba people of northern Ghana the rites of first funeral and second funeral are the most extensive of all the rites of passage. The present article describes and analyses the rites of burial (likpuul) of elderly women. These rituals differ in the richness of the rites and in their social significance from the simple burials of adults, children or infants. The first funeral of elderly women consists of burial, purifying rites and farewell rites. The Konkomba perform burial rites of elderly women in a solemn manner. About 300 people participate in them. Many people are obliged to take an active part in particular rites. An expression of regret and uneasiness after the death of important members of the community as well as the prestige and the social standing of elderly women in the patrilineal and gerontocratic community of the Konkomba people are the dances and songs which are accompanied by big drums and which are supposed to farewell those dead women. Young, unmarried men, girls and younger adult people of both sexes participate in the dances. The number of the dancing groups testifies to the prestige that the dead old woman had. A lot of time is devoted to the preparation of the dead body for the burial. Colourful materials with which the dead body is covered show the respect towards the dead woman. Four men, using water, say goodbye to the dead woman and apologise to her for all the troubles and problems which were caused to her by the living. The farewell words say about divination, which takes place during the second funeral. After the grave is covered with earth, a calabash symbolising the dead woman is broken in the place where the head lies and it is covered with earth. In the case of a woman’s death the mourning period of the first funeral lasts for four days. On the fourth day, the house where the dead woman’s body lay is ritually purified. Also, ritual washing of the dead woman’s clothes and materials brought by the ritual partners or relatives is performed. The first funeral is finished in the evening of the fourth day with a ritual of farewell to the dead woman (lisaachong). It consists of killing a hen in front of the exit hut of a homestead, sacrificing a cooked meal of yam and cereals to the dead old woman, which takes place within a homestead, and to the ancestors, which is done in front of the exit hut. According to the beliefs of the Konkomba the sacrifice of food on the last evening means the dosing of the mourning and farewell to the spirit of the dead woman who, from that moment, ceases to threaten the community. Burial rituals emphasize a change of the status of the dead woman who, through her death. was temporarily excluded from the society. Particular rites do away with the negative consequences following death and they make it possible for the dead woman to pass over from the visible community of the living to the invisible community of the dead. Besides, they help an individual and a community to accept the new state; they reorganize and integrate the family, lineage, clan and supraclan group. It is only the old people (male and female) who in view of their age, social status and children can reach the status of ancestors after they die. A necessary condition for the change of their status is the performance of rituals of the first and second funerals.
Uwarunkowania współczesnych chrystologii afrykańskich
Grodź, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Christological academic research in Africa is rather recent. Yet, the Africans have kept searching for answers to Jesus’ question: “Who do you say I am?” from their first encounters with the bearers of the Good News. Most of these answers were hardly noticed by the missionaries because of dominating colonial perspective and attitude towards non-European peoples that unfortunately affected the missionaries, too. The answers noticed were usually rejected as unorthodox on the grounds that African cultural elements and values were unfit for expressing Christian theology. The new search for African identity that emerged in the changing global political and ecclesiastical context of the mid-twentieth Century coincided with a growing understanding that attempts at perceiving Christ from an African perspective were not only gracious concessions on the part of the Church developed in the Western culture but an undeniable right and duty of the Africans. They themselves have to find who Jesus is for them. Many problems of Christians in contemporary Africa stem from the fact that Jesus Christ was presented to them as the answer to questions someone else had asked in another context. These answers have not been helpful in discovering in what way Jesus is the Redeemer and Saviour of the Africans. For that reason Jesus has still been perceived by many Africans as “a stranger” or “a guest” in the African world. However, as one of the African theologians said, it is not faith in Jesus Christ that poses problems for Africans but the way of perceiving Him. Africans do not reject the image of Jesus brought to them from the Western world but want to have a chance to formulate their own answer(s) that will help them to encounter Emmanuel, “the God with us”.
Współczesne metody uzasadniania wiarygodności Kościoła
Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In our times the reality of the Church as the personal and social relations between God and man is one of the most criticized and misunderstood part of Christian theology and life. Reminding and justifying the necessity of the Church for the fulfillment of Christian and human lite is one of the most important tasks of theology. This is a specific subject of fundamental ecclesiology. In this paper one can find a panoramic presentation of different strategies, systems and arguments for the credibility of the Church.
Le tournant hermeneutique de la theologie
Geffré, Claude (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Autor artykułu, jako promotor metody hermeneutycznej w teologii, którą przedstawił w „Le christianisme au risque de l’interprétation” (1983 r.), pokazuje drogi wyjścia teologii chrześcijańskiej z izolacji kulturowej oraz możliwości pokonania przepaści między wiarą a współczesnym sposobem myślenia. W pierwszej części artykułu ukazuje właściwe podejście do hermeneutyki, proponując, żeby jej zbytnio nie apoteozować, ani też nie postponować. Uważa, że jest dobrym narzędziem do interpretacji tekstów teologicznych i jako metoda była używana od początku chrześcijaństwa. W dalszej kolejności Geffré wyjaśnia czym była i jest hermeneutyka oraz w jaki sposób zmieniał się paradygmat jej uprawiania w poszczególnych epokach historycznych oraz w refleksji znaczących teologów i filozofów. Podaje też kluczowe zasady programu uprawianej przez siebie teologii hermeneutycznej. Mówi także o konsekwencjach zastosowania metody hermeneutycznej w teologii systematycznej, egzegezie oraz teologii praktycznej. W końcowej części artykułu wyjaśnia relacje między teologią hermeneutyczną i teologią pluralizmu religijnego, co ukazał już w 1985 r. w nowatorskim artykule „La théologie des religions non chrétiennes vingt ans après Vatican II” (Islamo Christiana 11), starając się otwierać nowe ścieżki poszukiwań w dziedzinie teologii religii, a szczególnie interpretacji pluralizmu religijnego, na który – według niego – nasz świat jest otwarty.
Zmiana paradygmatu w teologii prymacjalnej po encyklice „Ut unum sint”
Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The author of the article presents the background to John Paul II’s appeal to the Churches and Ecclesiastic communities on the discussion of the reform of the primacy. The essence should be maintained, as conformable to Christ’s will, but Contemporary expectations in this area should be considered. Before the opinions of various Churches are published in a final report the author shows the three models being formed in the contemporary ecumenical dialogs, that are connected with the reception of the primacy: the traditional, reformist and radical ones.
Liturgia Kościoła a ludowa obrzędowość Bożego Narodzenia w opoczyńskiem
Kupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Christmas has a significant place in liturgy of the Church and this is why the article is limited to the folk customs connected with this feast, because of the great variety of customs and rites that have originated from the mystery of God’s coming to man. The factual material contained in the article is only a fragment of the material collected by the author during his ethnographie studies of yearly folk customs conducted in the Opoczno region in the years 1980-1983 and 1990-1993 (A total of 273 days). The article consists of two paragraphs that focus on Christmas Eve and Christmas Day. The first paragraph presents customs, rites and beliefs connected with Christmas Eve. It is a day that is governed by tradition that sets duties and precisely defines the activities that have to be pursued. The belief prevailed among the inhabilants of the Opoczno region that one’s behavior on that day had consequences on his behavior in the coming new year (one could not sleep long, be lazy, smack his children, quand). People prepared for Christmas spiritually (taking part in retreats, receiving the sacrament of reconciliation and the Eucharist, fasting) and externally (tidying the house, that also used to be decorated with color spiders, serviettes, and curtains made of straw and tissue-paper). On Christmas Eve fasting was obligatory and meals were eaten in the morning and in the evening. Christmas Eve supper was the culmination of the day. The old Polish custom ordered beginning it at the moment the first star appeared in the sky. Its character was markedly religious. It was begun with a prayer followed by sharing wafer and exchanging wishes. In the second paragraph the author focuses on Christmas Day that was begun with participation in the Holy Mass celebrated at midnight. The day passed in the family circle. People shared their joy in Christ’s birth not only with other people but even with animals (cows and sheep were given hay with Christmas Eve wafer), bees (the bee-keeper hit the hives announcing Christ’s birth) or fruit-trees. Christmas time involves the custom of singing Christmas carols. Groups of people went from home to home offering wishes and presenting a program of singing and dialogs.
Permanentna eklezjogeneza eucharystyczna w świetle encykliki Jana Pawła II „Ecclesia de Eucharistia”
Mastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The present article aims at showing the permanent eucharistic ecclesiogenesis in the light of the encyclical Ecclesia de Eucharistia published by John Paul II on Maundy Thursday 2003. The author presents the mutual relations between the Church and the Eucharist. The following issues are presented: the Eucharist and the Church in the Paschal events, the Eucharist in the center of the Church’s life and mission, and the Church’s Eucharistic credibility. The Eucharist is the Church’s most ecclesio-formative activity. The Paschal events, the Last Supper being among them, are the source from which Christianity issued and in which it is permanently born, reborn and Consolidated. By celebrating the Eucharist, which is the reminiscence of Christ’s death and Resurrection, the Paschal events are made present as salutary events and owing to them the Church is built. In this way the process of permanent ecclesiogenesis goes on, as the Paschal events become a reality in every Holy Mass. In the Pope’s understanding of the Eucharist presented in the encyclical Ecclesia de Eucharistia, the Christological and ecclesial perspective dominate, with at the same time emphasizing the soteriological, pneumatological, eschatological and universal dimensions. The Pope's theology shows the personalist character of the Eucharist as a thoroughly personal reality. Undertaking a discussion of the basic motifs of the Eucharist ecclesiology John Paul II emphasizes the close relation between the mystery of the Church and the Eucharist. The Church is an Eucharistic community as it celebrates the Eucharist, but the Eucharist also has an ecclesial character, since it is celebrated by the Church; it is owing to the Eucharist that Ecclesia is born, collected, actualized, becomes mature, is sanctified and made present in the world. The holy and sanctifying Church by celebrating the Eucharist forms the community of saints and those who become sanctified.
Sprawozdanie z obrad Ogólnopolskiej Sekcji Teologii Fundamentalnej w czasie VII Kongresu Teologów Polskich (13 września 2004 r.)
Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Formuły wiary i hymny liturgiczne w kerygmacie paschalnym
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The author presents the problem of professions of faith and liturgical hymns that is rarely discussed in fundamental theology. The question has a basic significance for studies of Paschal events and Christology, as it concerns the oldest expression of the Christian faith. Besides other ones, like homologies, acclamations, prayers, the literary genres that are discussed in the article show that from the very beginning Resurrection has been the essence of Christianity. By analyzing the most representative texts the author comes to the conclusion that in the professions and liturgical hymns the historio-salutary conception of Jesus Christ's Resurrection is, at least implicitly, contained. He also stresses that attributing only proclamation of the fact of Resurrection to the professions of faith, and only adoration of Jesus to liturgical hymns is invalid. These motifs are used simultaneously, albeit with various intensity: hence they should be treated as complementary. The author points out that in both the literary genres the original Christology is expressed, especially Christological titles; also Scriptural arguments concerning Resurrection, as well as the idea of Redemption and the general resurrection from the dead are present.
Ireneusz Sławomir Ledwoń OFM. U źródeł chrystocentryzmu w teologii. Święty Franciszek z Asyżu. Seria „Studia” Kraków: Ośrodek Studiów Franciszkańskich 2004 ss. 175.
Wójciak, Wiesław Tacjan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)

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