Roczniki Teologiczne, 1991-1992, T. 38-39, z. 2
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Pozycja Jan Paweł II o soborowej ikonie MaryiAdamiak, Elżbieta (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)In 1987 John Paul II issued a Marian encyclical Redemptoris Mater (RM) that had long been expected. It was published twenty years after Vatican Council II and it cannot neglect such an important passage of its documents as the eighth chapter of Lumen gentium (LG). Thus it is worth considering how the pope interprets councilor Mariology, where he lays stress, or proposes new approaches. The article attempts to find answers to the questions by virtue of an analysis of: first the method of lecture (aim, structure, source), then some content elements (Christotypicality and ecclesiotypicality, faith, intercession, motherhood, the principle „Through Jesus to Mary”). On the basis of the analysis one can say: 1. John Paul II took over the essential directions of the Council – a return to the sources. He bases himself mainly on the Bible, the teaching of the Fathers, liturgy (of course also on the teaching of the Council). He introduces yet other sources (the teaching of the holy leaders of Marian piety), which was out of the point at the Council. 2. RM follows also LG VIII in seeking a balance between Christotypical and ecclesiotypical directions. 3. John Paul II emphasizes strongly some thoughts included in LG VIII, making them the main threads of his encyclical: Mary's faith (especially the pilgrimage of faith), motherhood, and intercession in Christ. 4. There are statements in RM which we do not find in LG VIII. The teaching on the intercession to Christ refers to the traditional model. The interpretation of the scene under the cross also goes back to the tradition in the sense of establishing spiritual motherhood and propagating the piety based on trust To new elements belong the teaching on the maternal intercession, intercession and motherhood in the Holy G host 5. It is difficult to find some elements of the teaching of LG VIII which have not been touched upon by RM. Alongside the councilor approaches there are also the post-Councilor and new ones which are attempts to solve some problems that have not been solved by the Council. 6. RM takes on an ecumenical perspective, following the Council. It has however in its teaching new elements which bear a various ecumenical value. The Biblical character of RM is very important as well as laying stress on the role of Mary's faith (Protestants' sola fide!), its dynamism and seeking new forms of teaching about the intercession of Mary. The teaching of the Mother's intercession to Her Son, on the spiritual motherhood established on the cross, or on the trust as particularly indicated form of Marian piety are difficult to accept by our Christian brothers of other denominations.Pozycja Osoba a umysłBartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The mind in the Greco-Latin tradition has been called by various terms: intellectus (nous, ennoia, dianoia, synnoia, noema, noesis, synesis), ratio (logos, logismos, syllogismos, logistikon), animus, anima, mens, (psyche, phren, phronema, phronesis, thymos, pneuma), conscientia (syneidesis, syneidos), sensus (aisthesis) and others. In the philosophical and theological tradition it was understood in a reistic manner, regardless of a close relation to the person. However, it must be taken as being absolutely incorporated in the person, and as incomprehensible without the person. One has to assume a kind of Chalcedonism here: psychical, empirical and material “nature” is translated into spiritual, transempiricial “nature” – and vice versa – in the person. The mind can exist act and only in the person as absolutizing subsistence, and above all in the man as a common dome for the corporal and spiritual sphere.Pozycja Z fenomenologii liturgiiBartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)Liturgy is a phenomenon which can be sensibly explained only in the light of personalism. Then it turns out to be a particular „theo-logy” and anthropology. The author touches upon the following fabrics of the Catholic liturgy: the liturgical language and liturgical semantics, aesthetics and the liturgical sense, the cathegoiy of the soul and body, objectivism and subjectivism, individualism and societism, the cathegoiy of nature and culture, the liturgical style and the private style, logic and freedom, logos and pragma.Pozycja Jak głęboko sięga podział Kościoła? Kilka refleksji teologicznych ze szczególnym uwzględnieniem relacji rzymskokatolicko-prawosławnychHryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The Christian East and West began to fall apart from each other in a long process of alienation which lasted whole centuries. It was first of all a process involving the désintégration of a common tradition and also the absolutization of individual local traditions. In the Eastern and Western Slavonic territories, Christianity took root almost on the eve of the great schism, the symbolic date of which is the year 1054. The division came there from the outside. The author shows first some features of interdenominational relations on Ruthenian and Polish territories after 1054. The division permeated slowly the awareness of the Christians on both sides. Numerous bonds of friendship and communion existed long after the events of 1054. Almost as late as the end of the 12th century, the schism was believed to be only local one, confined to Constantinople and Rome. The dynastic mixed marriages were the most striking expression of it. All this was a result of the living awareness of belonging to one and the same Church of Christ. The practice of rebaptizing was a clear indication of the division becoming more and more radical in the 15th and 16th centuries. The second part of the paper tries to describe the mystery of unity amidst divisions. Divisions obscure, impair and distort the visible reality of the Church; they are unable, however, to destroy the already existing ontological unity of its mysterious sacramental nature. The division is, above all, a heresy of life which has to be overcome in each one of us. In the last part of the article the author indicates some ways of overcoming the schism between the Roman-Catholic and the Orthodox Churches. Our divisions do not reach to heaven.Pozycja „Spirytualizacja” społeczeństwa według Jeana LacroixKostko, Cezary (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)Pozycja Religijność ludowa w ocenie Episkopatu Latynoamerykańskiego (Medellin ‘68)Napiórkowski, Stanisław Celestyn (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The paper reports on the chapter devoted to folk religiousness which chapter is part of the documents CELAM from Medellin (1968) concerning folk religiousness. It is done in the form which corresponds to the structure of the said chapter first it describes the situation of the subcontinent of Latin America (differentiation of faith, changes which undergo their religiousness or sectarianism, the gradual character of the acceptance of the Church, the problem of the criterium of evaluation and conclusions), then theological principles (imperfect character of religious religiousness, the need to accept it as a chance for faith, the inner dynamism of folk religiousness in the direction of an authentic faith and two directions of the Church's actions: towards herself and towards the fellowship established by the Word and Eucharyst), and finally there are some pastoral indications (evangelical studies, evangelizing and creating small fellowships). Instead of a conclusion the paper quotes some opinions from the discussion on some points Medellin gives for Polish religiousness and Marian folk religiousness.Pozycja Religijność ludowa w ocenie Episkopatu Latynoamerykańskiego (Puebla '79)Stawiarska, Małgorzata (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The Episcopal Conference of Latin America in Puebla in 1979 was devoted to evangelization. It took up, among other questions related to it, the problem of folk religiousness. The bishops on the basis of their pastoral practice and theological reflection put forward their doubts, perceiving negative aspects of this religiousness (ritualism, militarism, syncretism etc.); they also noticed many positive values in it (an openness to God's Word, ability to repent, a sense of God the Father's Providence etc.). The pastors set up tasks with which the Church will have to face as regards the existence of such a religiousness among the faithful and as regards the necessity of its constant cleansing, explaining and making use of its evangelizational potential. This difficult subject-matter has been worked out with care. In many cases the document contains some valuable practical conclusions which are up-to-date in today's world (e.g. the evangelization of unrest connected with the end of the age). It seems necessary to add the following postulates: 1) to join singular efforts in the work of the regeneration of folk religiousness (cooperation), 2) to efficiently support all working for this end, 3) to recognize more consequently the fruits of the faith of people who believe in Christ.Pozycja Andrzeja Nowickiego krytyka języka religijnegoSwend, Daniel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)Andrzej Nowicki, a Marxist philosopher, has created an unconventional way of understanding atheism. In his view its content is not designated by the Greek ethymology of that word. Atheism, according to him, is not merely a negation of the transcendental reality, but most of all an afirmation of values hidden under the mistified form of the religious language. He carries out the principal criticism of religion, aside to the well-known forms (a ciriticism of the essence, genesis and function of religion), by proving a nonsensical character of the religious language. He claims that religious concepts have no real designates, as they are commonly thought to have. It is rather the designate-creating and personifying consciousness of man that makes use of a particular way of speaking to create the designates of the religious language. They are in fact humanistic, rationalistic and materialistic values under the disguise of a mistified „shell” of the religious language. The reson why Nowicki's analyses are inapt comes from that that he disregards the nature of the language in general, its basic distinctions as well as the questions of verifiableness of the language. Apart from that, is it possible to study the value of the religious language and its semantic field, if one a priori negates the existence of whatever forms of the extramaterial reality?Pozycja Współczesne przepowiadanie mariologii młodzieżyŻyciński, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The Marian aspects of the Christian doctrine both in the past and now come across numerous difficulties as far as their acceptance goes, especially on the part of young people. There are essential reasons for such a state of affairs. Apart from the different standpoint than that of Catholics, of the Christians of other denominations people disregard the difference between faith and piety, between the official teaching of the Church and folk mariology. As far as the Immaculate Conception is concerned a lot of difficulties may vanish if the teaching of this doctrine is focused on the cooperation of Our Lady with God's grace. She was made Immaculate but became holy. In this way God wants to show man an opportunity trough which he can come back to the state of primordial justice. It is than a proposal to live. The true childbirth of Christ must always be accompanied by faith. Hence Divine Motherhood of Mary in contraposition to human's is not only biological but first of all soteriological. As such it describes at the same time a possibility of our motherhood towards Christ. In this manner it makes possible for Him to be bom again today thanks to our faith. Mary's cooperation in the work of salvation can only mean giving birth to Christ by Mary and active participation in His life by maternal and virtuous (so with complete love) unification with Him. The full unification of all the faithful with Christ, that is the future of the glorified Church, has already been initiated. It is present and fulfilled in Mary's Assumption. Removing many obstacles or prejudices as regards the Mariological doctrine by mediating those truths in a fellowship where the whole Church together with Mary prays to God and worships Him. Since she is always with the faithful and thus everything we refer to Mary in the teaching about Her may as well be referred to the faithful.Pozycja Utopia – realizm w teilhardowskiej wizji człowieka ewolucjiBartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)Pierre Teilhard de Chardin (1881-1955) has created the conception of the man of evolution. This evolution bears the universal and somato-psychic dimension. In its focal point it is successful, irreversible and final. A particular social vision results from this evolution. The structure of this convergent evolution can be uthopian, but the content of this evolution of humanity (anthropogenesis, ecclesiogenesis and Christogenesis), particularly with Christ as its point Omega it bears an extrauthopian character.Pozycja Kościoły chrześcijańskie wobec kryzysu ekologicznegoCzaczkowska, Iga (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The Churches associated in the World Council of Churches have issued in the last decade a lot of documents on the subject of ecology. The paper describes briefly the problems which they contain. A particular analysis of the documents can be especially valuable for theologians and ecologists who work in Poland. The author states that the majority of documents are devoted to theological considerations. Especially crucial is an answer to the following question: what are all the creatures created by God. The documents talk about the subjective and intrinsic value of the whole creature. The man is seen as one of the creatures integrally linked with anything that exists. He is defined as the microcosm of the whole creature. He belongs to the world but at the same time transcends it in his spiritual dimension. His role towards creatures consists in stewarding and leading everything to God by means of his own manhood imbued with divinity. Today's reality brings forth many problems against which Christians have to take a particular stance. First of all against genetic engineering, abortion, distinction of the species of plants and animals, energy, especially nuclear energy. Official statements are not sufficient, though. The point is to create an ecological consciousness. The documents mention a lot of levels at which this kind of education should run: catechesis, pastoral care, days of the Christian culture, sermons and special courses for adults. The author binds the questions of ecology with ecumenism. Both domains have greater possibilities when they cooperate closely.Pozycja Chrystologia zmartwychwstania JezusaGóźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)Pozycja Teologiczny sens „ethnos” w Ewangelii Świętego MateuszaKowalczyk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)In the Old Testament and Early Christian tradition there occurs the concept of a nation in its lay and religious sense. One of these terms, used by the biblical authors of the New Testament to express the reality of a nation, was the term ethnos. St Matthew's Gospel presents an original vision of a nation against the background of other books of the New Testament. That is why an analysis of this term in that Gospel brings forth many interesting conclusions. At the lay level ethnos bears many anthropogenetic, somatic and psychic characteristics; at the religious level ethnos means one great nation created by God and led through history to eschatology. It does not mean that this new nation levels historical nations. For the Editor of St Matthew Gospel it is an intermediate category between people and the Kingdom of God. God creates His Kingdom by virtue of nations. Consequently the large number of nations are bound together by Christ and his Kingdom which marches through the nations giving them a new dimension. In this sense nation – ethnos – is a certain substructure of the Church.Pozycja Duch Święty jako dar w nauczaniu papieża Jana Pawła IIMacheta, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The paper deals with the pneumatology of John Paul II as it is presented in the encyclical Dominum et vivificantem. Substantially, it is based on the biblical description of the Holy Ghost as a „Gift”. Methodologically, it has been worked out according to the spirit of a consequent personalism. Thus construed pneumatology reveals the Holy Ghost as a mutual Gift of the Father and the Son in which the immanent self-communication of God reaches its peak and is substantiated in the Divine Communion of Persons. He is at the same time an openness of this Divine fellowship, that is to say God's „Extasy”, in relation to the creation and „God's being outside”. Understanding the Holy Ghost as a Gift allows in turn to penetrate more profoundly into the economical order in which the immanent Trinity is expressed. At the economical level the Holy Ghost is first the Father's Gift for Jesus whose human nature He made the manhood of the Son of God through Incarnation, life in obedience, Resurrection and Adoration. Glorified Christ handed the Gift of the Spirit to the Church making her a universal sacrament of salvation. The Holy Ghost who is present and acts in the Church becomes a personal Gift for the person of man; in Him and through Him God gives himself personally to His creatures. The theology of the Holy Ghost as a Gift, as it is oulined by John Paul II, enriches not only the very pneumatology but also gives new broader perspectives for other branches of theology especially Trinitology, Christology, charytology and ecclesiology.Pozycja Protologiczne znaczenie Chrystusowego „Ego eimi”Rabiej, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)In order to ligitimately speak about the Christological meaning of the biblical formula „Ego eimi” one has to point at its Old Testament genesis: 'Ehjeh ascr 'ehjeh (Ex 3, 14) as it is translated by LXX into: „Ego eimi ho on”. An analysis of the texts from the New Testament allowed to find quite a large number of texts which contained Christ's words: „I am” The formula has been classified into an absolute (J 4, 26; 6, 20; 8, 18. 24. 28. 58; 13, 19; 18, 5. 6. 8) and a comparative (J 6, 35. 41. 48. 51; 8, 12; 10, 7-9; 11, 25; 14, 6; 15,1-5) which made way for a broader approach to the event of Jesus Christ. The New Testament „Ego eimi” answers not only the question „Who is Christ?” but also „What is His function?” When we qualify Christ's „I am” as one of Divine biblical titles then we arrive at the functional-ontic Christology of the New Testament. On the basis of its data we can talk about a real pre-existence of Christ who by virtue of His ontic unity with the Father participates in the work of creation. The participation of Jesus Christ in this act results from „the inherited name”. The self-revealing as „Ego eimi” suggests the eternal co-existence with Him who said about Himself „I am who I am” The pre-existing Son remains in the eternal unity with the Father „I and the Father are one” (J 10, 30). Oneness does not mean here identifying the Son of God with the Father. Christ „from the beginning” utters His autonomic „I am” Thus Jesus justifies His full powers and dignity of the Son of God existing eternally. In consequence, the biblical „Ego eimi”, having its roots in the Old Testament, reveals the historical and soteriological mystery of the Person and act of Jesus Christ.Pozycja Cud w nauczaniu Marcina LutraRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)The Catholic apologetics thought that Martin Luther, the creator of the Reformation, while rejecting all rational foundations of faith, not only put into question the argument from miracle but also negated the very reality of miracle as well as whatever sensibleness it had. Luther, being under the influence of voluntarism and affectionism of his masters as well as under the influence of nominalism, opposed to radical rationalism, to sermonizing and folk tales on the „oddities” which took place in the Christian religion and to the trade of relics for the taumaturgical purposes. Thus he negated miracle as an extraordinary external event, even though it bore the transcendental character. He entirely subjectivized the concept of miracle (initially he accepted physical miracles and their motivative function. He wanted to restore miracle to its religious significance, hence he emphasized the so-called inner miracles which were the only ones that he accepted. They are as follows: a miracle of faith and absolution which are always linked with the word of God and grace. Their function is to point at the Gospel as the living word of the Lord who forgives our sins. The view that Luther totally rejected miracles is not right; he understood them differently. In proportion as the then theology and Church practice laid too much stress on the ontic side of miracle, so much Luther laid too much stress on its inner side, disregarding the external one. From the point of view of contemporary fundamental theology which takes miracle in terms of God's token, one can notice that Luther laid stress on the religious and theological significance of miracle, its Christocentrism and soteriological character, though as a whole his views cannot be accepted. Apart from that, it is worth studying them because they have a great ecumenical importance.Pozycja Bp Edward Ozorowski. Eucharystia w nauce i praktyce Kościoła katolickiego. Poznań 1990 ss. 407. Księgarnia Św. Wojciecha.Szmydki, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)