Roczniki Teologiczne, 2004, T. 51, z. 9
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Pozycja Buddyzm buriacki: tradycja i współczesnośćBĕlka, Luboš (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Buryatia is a country in southeast Siberia, situated near Lake Baikal, occupies 351 300 km and has about one million inhabitants, mainly Russians, Buryats, Ukrainians and representatives of other nations. Ethnic Buryats represent only one third of the whole population in Buryatia. Tibetan Buddhism in Russia and its Buryat, Kalmyk, and Tuva variety has never been ranked amongst prevailing religions. In spite of that, it has had its position in the Russian, later Soviet, history, including the most recent history. Tibetan Buddhism has formed the religious background from which the politics of Tsarist Russia, the Soviet Union, and contemporary Russia were determined in terms of ethnic and religious minorities which were integrated in, not absorbed by the multinational Russian state. Russian policy towards Buddhism in this territory of the empire has always been ambivalent. On the one hand there was official recognition and an effort to coexist in peace (the policy of coexistence) and on the other hand an effort to Russify and Christianize the Buryat nation (the policy of assimilation). The following periods in the history of Buryat Buddhism are analysed in this article: 1) spreading of Buddhism from Mongolia and Tibet to Trans-Baikalia (17th-18th century); 2) recognition of Buryat Buddhism as state religion in Trans-Baikalia (1741); 3) development of Church structure and creation of the network of monasteries on the territory of today’s Buryatia (Cis-Baikalia and Trans-Baikalia, the 1850’s to 1920’s); 4) destruction of religious activity by the Soviet government (the 1920’s to 1930’s); 5) the first and second restoration of Buryat Buddhism (in the second half of the 20th century).Pozycja Teologia fundamentalna: antropo-logiczna nauka wpisana w koło hermeneutyczneCuda, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Pour dépasser le conflit entre théologie et sciences humaines. Un défi pour la théologie française aujourd’huiGagey, Henri-Jérôme (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Autor uważa, że problem rozwiązania konfliktu między naukami humanistycznymi i teologią należał do najbardziej palących zagadnień XX wieku. Wiązał się on ze słynnym kryzysem związanym z modernizmem, który nie pozwalał w latach 60. XX w. podejmować odpowiednich studiów egzegetycznych. Hasło powrotu do źródeł w eklezjologii, patrystyce, liturgii, związane z nazwiskami takich teologów, jak: de Lubac, Congar, Daniélou, Chenu i wielu innych, powołanie licznych zakładów naukowych na Wydziale Teologii Instytutu Katolickiego w Paryżu miały zaradzić sekularyzmowi oraz pomóc pastoralistom stawić czoła pozostałościom pozytywizmu. W artykule autor powraca do starej kwestii „egzegeza krytyczna a dogmatyka” i pokazuje, jak ten problem rozwiązywano, szczególnie w krajach niemieckojęzycznych, gdzie podejmowano go w kontekście egzegezy protestanckiej przez teologów tej miary, co Balthasar, Rahner, Bultmann, Barth, Moltmann, Pannenberg, Metz, Kasper i in. Dalsza część artykułu jest poświęcona ukazaniu praktycznej strony dyskusji z egzegezą krytyczną, przeniesionej na teren sakramentologii, gdzie podejmuje się tematy realizmu i symbolizmu. Końcowa część artykułu przenosi tę dyskusję na teren teologii wiary i ontologii, z próbą rozwiązania pojawiających się problemów iluminizmu, poznania teologicznego i wiary eklezjalnej.Pozycja Rozwój refleksji eklezjologicznej księdza kardynała Stanisława Nagy’egoRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Most Rev. Cardinal Prof. Stanisław Nagy was bom in a miner’s family with strong patriotic and church traditions, a fact that has affected his attitude in life. He is member of the Order of the Fathers of the Sacred Heart. He obtained all his degrees and learned titles at the Catholic University of Lublin. For two terms of office he was member of the International Theological Commission. The cardinal belongs to the seniors of Polish fundamental ecclesiology. In his views on the Church he has gone through a considerable evolution: from the institutional (monarchichierarchical) to theological Church as a divine-human reality. In Polish literature he has developed the idea of collegiality in the Church. He pursues ecclesiology in the ecumenical spirit. With regard to the justification of the credibility of the Church, Most Rev. Prof. Nagy turned from the method of stamped images, which he understood in the categories of sign, to a holistic method, that is an over-all verification of the image of the Church of Christ.Pozycja Hansa Waldenfelsa koncepcja teologii fundamentalnej kontekstualnejSwend, Daniel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The German Jesuit Hans Waldenfels is considered to be the originator of the conception of fundamental contextual theology that he sees as a borderland discipline. He compares it to standing at the threshold of a house, as “the perspective of the threshold” allows ‒ in his opinion ‒ to assess properly what is going on inside the house, that is in Christianity, in the Church, as well as outside it. The threshold of a house should be the place where Christians (mainly Catholics) meet representatives of other religions and non-believers, and listening to the voices coming from both sides should become the basis for formulating an objective opinion. The perspective of borderland gives fundamental theology a tool for efficient communicating the Christian Revelation, which in the context of the modern world is made difficult by opposition (atheism, divisions inside Christianity, salutary offers from other religions), improper understanding (different horizons in the sender and the recipient of the message of the Gospel) and not overlooking Christ’s message (because of subjective disturbances in the speaking and listening subjects). The postulated efficiency of the promise of salvation “in the context” requires ‒ in the Bonn theologian’s opinion ‒ undertaking definite tasks, that is theological reflection in the apologetic, hermeneutic and dialogical aspects.Pozycja Bóg ludzi wolnych. Analiza pytania o łaskę wobec wolności Boga i wolności człowiekaWęcławski, Tomasz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The explanation of the question of grace and freedom presented in the article is in fact a speculative one. However, this does not mean that it is abstracted from the data of the Revelation ‒ and especially from the biblical data. On the contrary, it seems that it lets one take into consideration and integrate more positive elements of the Revelation than the classical theological presentations of the same issue. The basis for this presentation is consistent acceptance of the image of God as of “One who mostly is not for himself” and is “only giving and receiving” The consequence may be presented in the following steps, in which radicalism of Love, as the essence of God, comes into prominence: 1) God who is only giving and receiving (Love), by the very fact agrees not to occupy the possible space of existence with himself; 2) in this way He gives the whole possible space of existence to the creation; 3) since among the possibilities of the created existence there is the conscious and free existence, and since this possibility is realized; 4) since in its primary (and spontaneous) choice human freedom turns to anything that it falsely accepts as God (as the source of its name), and treats it as God, it makes it impossible for itself to find out about the true God (and at the same time about its own real name); 5) only God can overcome this impossibility: He may let man get to know Him in such a way that it will remove the falsehood issuing from man’s “self-disabling” to accept what actually God is to him; 6) hence help for the fallen man is possible at the price of God’s even greater gift to His creation. This gift may be such presence of God in the space given by Him to His creation that man could find Him also when he turns to the created things; 7) this means that it is not only giving to the creation all the space of existence that is a manifestation of God’s love to it. Its radical shape is His agreement to be in the space in the same way as the creation (and not in the way God might be); 8) and this is exactly what happened in Jesus Christ’s event ‒ that is all grace and the source of man’s freedom, which is possible again.Pozycja Apologetyka i teologia fundamentalna w ujęciu Henri de LubacaZieliński, Sławomir (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Kulturowe uwarunkowania adhortacji apostolskiej Jana Pawła II „Ecclesia in Europa”Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The author of the article analyzes John Paul II’s adhortation Ecclesia in Europa with respect to the Church’s role of creating culture in Europe. He first focuses his attention on the Pope’s diagnosis of cultural facts, among which he discusses anthropology without God, the so-called “silent apostasy”, and Europe’s loss of memory and of the Christian heritage. Next culture of death, that is condemned by the Pope is analyzed. The author shows that John Paul II notices in Europe a new type of culture that is being born. It is mainly created by mass media. It is contrary to the Gospel and to the dignity of the human person. Religious agnosticism, ever more intensive moral and legal relativism, and a loss of the revealed truth about man are its most characteristic features. This type of culture is classified by the Pope as “culture of death” The next issue touched upon in the article is the hope connected with the Pope’s vision of Europe in the 3rd millennium. John Paul II points to re-building the family, the state, and creating the culture of life.Pozycja Elementy zaduszkowe w wierzeniach oraz w obrzędowości adwentowej i bożonarodzeniowej mieszkańców regionu opoczyńskiegoKupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Facing the unknown brought by the new reality looming out of the new year, the inhabitants of the Opoczno region turned even to a contact with supernatural beings, demonic creatures or the souls of dead ancestors. According to folk beliefs, the souls of dead ancestors come to the earth in order to participate in important events taking place on the earth at this time, namely: the time turn the winter solstice, as well as in a festive cycle referring to the ancient All Souls Day from the pre-Christian epoch or the contemporary Christmas traditions. The subject of the paper is to present the characteristic of All Souls Day elements found during Advent and Christmas in the Opoczno region. The material included here comes from ethnographic field work conducted in that area by the author. The literature on the subject proved very useful in this respect. The paper consists of three points, which indicate All souls Day elements in Advent and Christmas Eve. At the beginning of Advent on the eve of St. Andrews Day of 30 November fortune telling used to be practised where sometimes the spirit of a deceased person was called in. In that period, the farmers abstained from first ploughing in the field because of the existing belief that expiating souls floated above the earths surface. The job undertaken then could disturb their peace, or even hurt. Christmas Eve, on the other hand, is considered to be a peculiar day when the deceased peoples souls stay on the earth and visit their homes. An extra place and table-ware during the Christmas Eve dinner was left for them. According to ethnographers, leaving the fire burning throughout the night, leaving the lights burning on Christmas trees (to warm up the frozen souls), leaving food on the table are all relics of the old All Souls Day feast. Nowadays, graves are visited and decorated with firtree twigs and burning light; prayers are said asking God to accept the souls in heaven. In some villages, holy evenings were practised in the period between Christmas and New Year, and in some even till the Epiphany. At that time, no work was allowed, silence had to be kept and the families gathered round the table with a loaf of bread, the holy wafer and a burning candle sang Christmas carols. In such atmosphere they were waiting for Christ coming (contemporary interpretation). According to ethnographers, this custom goes back to the old traditions of All Souls Day. The customs and rites performed among the country folk combine old elements from All Souls Day rites referring to the calendar based on the growing seasnon and the cult of the dead with those of nowadays shaped in the spirit of Christian eschatology.Pozycja Paschalna geneza wiary chrześcijańskiejMastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The purpose of the present article is to show the Paschal origin of the Christian faith. The author tries to answer the question: What significance for the Christian faith do the Paschal events have? The problem formulated in this way is considered in three points. In turn, the following issues are presented: the significance of the Last Supper for the Christian faith (I), the disciples’ faith in the “hour” of the cross (II), and the Paschal experiences as the basis for the faith and the testimony of the Church (III). The apostles were prepared by Jesus for participation in the Paschal events by being with the Master during His public activity. The experience of being close to Jesus originated faith in them, which was the basis for experiencing, together with Him, the Last Supper, the prayer in Gethsemane, the passion, death and resurrection. It is not yet complete faith, but it is a germ of the post-Paschal faith that was the beginning of the Church’s faith. In the light of the Easter experiences, especially of Christophany, and owing to the Holy Spirit, the apostles understood the meaning of the Paschal events and why Jesus evoked faith in their hearts. Participation of the apostles in the Paschal events is realized not only through their physical presence, but first of all through their faith, owing to which they may recognize the revelatory, salutary and motivational meaning of the Paschal events. Hence the events presuppose the apostles’ faith. It is owing to faith that the apostles could both accept the Paschal events as real ones and also become their participants and experience their salutary results. The apostles, consolidated by the Holy Spirit, give testimony to their faith in Jesus Christ’s Resurrection. The faith of the whole Church is based on their faith. Christians have access to Jesus Christ in the ecclesial community, owing to the apostles’ testimony.Pozycja Struktura rytuałów pogrzebowych u ludu Konkomba z północnej GhanyZimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Robert Hertz created a term “double funeral”, which comprises both burial rituals and the rituals of the secondary funeral among the nonliterate peoples. Another French ethnologist Arnold van Gennep distinguished three phases in the rituals of passage (the phase of separation, the marginal phase and the phase of incorporation). The rituals of the first and secondary funerals among the Konkomba belong to the most extended of all rituals of passage. The article analysed burial rituals of elderly men and women. These rituals differ in the richness of rites and their social significance from the simpler burial rituals of adult people, children and infants. The costly ritual of the secondary funeral, which requires big financial expenditures on food and beer, takes place in each village every few years and it is performed for all the people who have died since the last secondary funeral. It is only after the secondary funeral that a dead old man (or an old woman) reaches the dignity of an ancestor and his property (land, wifes, sacred objects and power) is inherited and taken over through the mediation of the oldest member of the lineage by the dead person’s relatives who are his lineal descendants, that is brothers and sons, according to the principle of primogeniture. From that time on, the Konkomba recall the dead person in the full meaning of this word, together with other ancestors in the rituals that have home, lineage, clan and supraclan character performed in different life situations. Through their prayers and sacrifices they try to get the support and favour of ancestors, who ‒ as mediators between god Uwumbor and the living ‒ take an active part in the life of the community and influence the fate of the living. The performance of complex funeral rituals consisting of many parts emphasizes that the dead person and the community change their roles and functions. The dead person is transformed from somebody who threatens the community to its guardian as a member of the invisible community of the dead. Double funeral rituals emphasize the value of life, which is of the highest worth for all the Africans: they lead the community through the hard time of sorrow, threat and crisis caused by the death of one of its important members; they mean changing the status and help an individual accept the new state as well as they integrate the family, lineage, clan and supraclan groups. Finally, these rituals ‒ through the proper symbols ‒ express the spiritual, transcendent reality, in which the Africans deeply believe and which has a decisive influence on the individual and social life. It is only elderly people (both men and women) ‒ due to their age, social status and offspring ‒ can reach the dignity of ancestors after death. The necessary condition for the change of their status is the performance of the rituals of the first and secondary funerals.Pozycja Wreszcie teologia w Polskiej Akademii NaukRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Ksiądz profesor Stanisław Nagy kardynałemKrzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Sprawozdanie z sympozjum teologii fundamentalnej, Katowice, 22-24 września 2003 r.Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)