Communio, 2021, R. 41, nr 2 (214)
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Pozycja „Sami widzicie nędzę, w jakiej się znajdujemy...”: (Neh 2,17): miejsce płaczu w liturgiiFischer, Ingrid (Wydawnictwo Pallottinum, 2021)Sorrow alienates from other people and, if it may not be lamented to him, from God. The liturgical assembly is a protected and at the same time public place where mourning and lament can take place: in ritual or spontaneous ways, in traditional or innovative words, conducted personally, together with others, or borne by others; in guilt and failure, unjust and misunderstood suffering, misfortune and loss. The richest repertoire is provided by the penitential, lament and enemy psalms of the biblical tradition, but new contemporary verbal and non-verbal forms of expression must also be found. It can be theologically productive, but humanly insufficient, to «tame» the great literary lament texts in a Christological reinterpretation, without wanting to hear the sufferings and fears of today’s people in them, and instead to offer them cheap consolation, because it is rash and all too certain of salvation.Pozycja Łzy miłe Bogu: asceza płaczu we wczesnobizantyńskim chrześcijaństwieGörföl, Tibor (Wydawnictwo Pallottinum, 2021)Repentance as a basic attitude of the Christian way of life is often expressed in the form of tears in the early monastic literature. While there are false motivations of weeping according to the early masters of the spiritual life, repentance with tears is understood by the 4th and 5th century as a proof of the person’s orientation toward God. Outstanding patristic theologians (Origen, Gregory of Nyssa) interpet the phenomenon of authentic weeping from an eschatological point of view. The 7th century sees the emergence of the concept of a joy following the shedding of tears, and in the mature Byzantine sprituality (Symeon the New Theologican) tears are seen as a luminous reality. The interpretation of weeping as renewed baptism is a constant element of this process.Pozycja Łzy w życiu duchowymLipniak, Jarosław M. (Wydawnictwo Pallottinum, 2021)This article aims to show that a lot can be said about the mystery of human tears. There are different kinds of tears that are dripping from our eyes, seemingly similar to each other, and so different There are beautiful tears and there are ugly tears. The tears needed and the ones completely unnecessary. There are soft and noisy tears, male and female ones. There are good, holy and happy tears. The tears can detoxify our human soul and help us in developing of our spiritual life. The article will present examples from both the Old and New Testaments, which will show that the human tears are a peculiar form and means of communication, not only interpersonal, but also a communication with God. They express the whole range of emotions that have accompanied and accompany the people of all times. There are: holy tears, tears of prayer, regret and repentance, separation, emotion, compassion, joy, rejection and desire. The tears that accompany prayer can often say more than a river of words. The Church that understands the nature of tears will be better prepared to serve the suffering persons. The human being who understands the depth of tears will be able to establish a deeper relationship with God and will be better prepared for times when tears will appear in his eyes.Pozycja Romano Guardini i Hans Urs von Balthasar. Teologia i literatura we wzajemnej relacjiŠtrukelj, Anton (Wydawnictwo Pallottinum, 2021)The world of culture is the spiritual space where literature and theology meet. Theology became more sensitive to the phenomenon of culture after the Second Vatican Council. This new position of the Church in a dialogue with the world of culture undoubtedly had its precursors. Thanks to their integration of theology and literature, both Romano Guardini and Hans Urs von Balthasar have made an important personal contribution here.Pozycja „Lamentowanie pozostawiamy kobietom” (Platon). Łzy Jezusa w Nowym TestamencieWeidemann, Hans-Ulrich (Wydawnictwo Pallottinum, 2021)The article focuses on the three narrative passages in the New Testament where Jesus is described as weeping and shedding tears: Luke 19, 41-44; Hebrews 5, 7-8, and John 11, 33-36. These scenes are contextualized within a gender specific „history of tears“ (Hans van Wees). Since they never provide a direct access to his emotions and all stand in some tension with a masculinity of self control, the reasons for depicting a crying hero, it is argued, have to be deduced from the texts’ christological message.Pozycja Płacz Boga: potencjał i granice figury pocieszenia w teologii żydowskiejBodenheimer, Alfred (Wydawnictwo Pallottinum, 2021)Judaism after the destruction of the Second Temple sought concepts of coping with the catastrophe. Narratively, this was achieved, among other things, in the figure of God suffering and weeping with the people, while, on the other hand, the preoccupation with the omnipresent Torah was supposed to cushion the loss of the Jerusalem Temple as a meeting place between the people and God. The essay will show in what form rabbinic literature attempted to activate and dovetail these forms of crisis management. During the Shoah, the image of the weeping God found its climax in the work of a Hasidic scholar, but in the end was no longer suitable for absorbing the pain and bewilderment of the author.