Wrocławski Przegląd Teologiczny, 2001, R. 9, Nr 1
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Pozycja Aby wszystkim okazać miłosierdzieSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dwie kategorie ludziDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Nienawidzić własnych rodziców, przyjaciół i bliskich ze względu na JezusaGroń, Ryszard (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Warunek osiągnięcia życia wiecznegoDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dyspozycyjność wobec BogaDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Konferencja FUCE w BudapeszcieSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Kanoniczna troska o ubogich w Wincentyńskim Stowarzyszeniu Życia ApostolskiegoWenz, Wiesław (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Konstruktywne obywatelstwo świata – uczestnictwo przez dialogPapciak, Kazimierz F. (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Every human being is a citizen of the world from the beginning of the history. And this history we may consider as a story of dialogue or the lack thereof. We think here about the dialogue with God, dialogue of science and religion, ecumenical and political dialogue, dialogue with nature etc. In our present times deep changes in all fields of human activity – economical, cultural, scientifical, technological – created many problems which are not easy to solve. An authentic dialogue may bring about a deeper citizenship of all men of good will around the world. A new world order is being constructed and this is based not only because of laws, law enforcement and international conventions: new worldwide ethics is needed. All this may be brought closer to us thanks to a conscious participation through dialogue for the sake of common good of all human race and every single man.Pozycja Pluralizm religijny szansą czy zagrożeniem dla KościołaMariański, Janusz (Papieski Fakultet Teologiczny we Wrocławiu, 2001)In this paper our attention was first directed toward the main characteristics of the modem pluralism in the field of religion and toward the Church’s reaction at this new religious situation in the contemporary world. The process of individualization is going on, especially because of the social and cultural pluralism. The structure of religious credibility is weakening as at the „worldview market” there are still more and more proposals which either directly or indirectly question the notion of religious uniqueness. Individuals have in these new conditions rights and obligations to choose from among what’s being offered on the „religious market”: religion stops to be a fate, it starts to be a choice. The Church should not announce any warfare against radical pluralism and structural religious individualization, but should aim at transforming it in frame of the evangelistic mission and through an open discussion and dialogue with other people representing differing options for solving humanitarian and religious problems: not so much „against” as rather „with” The Christian pastoral activity stands at the threshold of new perspectives: new and not yet explored.Pozycja „Wierzę [...] w ciała zmartwychwstanie i żywot wieczny” Amen?!Radecki, Aleksander (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Nigdy nie ustawaćSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jasnogórska ewangelizacja wolnościFerdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Peter P. Rohde, Søren Kierkegaard, przeł. J.A. Prokopski, A. Szulc, Wrocław 2001, ss. 217Wadowski, Jan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Zdzisław Pawlak, Neoscholastyka i formy jej kontynuacji. Studium analityczno-krytyczne twórczości filozofów włocławskich XX wieku, Włocławek 2001, ss. 326.Dec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Konsultacje ekumeniczne w Fundacji im. Świętych Cyryla i Metodego w Warszawie (21 maja 2001 r.)Siemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Wydarzenie modlitwyMachnacz, Jerzy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Wiara i rozum w poznaniu Boga u kardynała NewmanaBabacz, Jan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The Catholic Church cherishes in a very deep way the revelation and the faith that flows from it but at the same time it defends the rights of reason by teaching that faith and reason are not against each other; they are rather mutually complementary and should remain in harmony. This opinion of the Church is clearly described already in the works of St. Thomas Aquinas and is officially exposed by the First Vatican Council in the Dogmatic Constitution De fide cattolica and also in the Pius X’s encyclical Pascendi as well as – lately – in John Paul II’s encyclical Fides et ratio. In the number of philosophers that represent this line of thought we must count also Cardinal Newman notwithstanding some earlier suspicions concerning his views allegedly tending toward fideism or modernism. The English Cardinal saw the complexity of human nature and demanded more trust toward God while reminding that the ways of God’s revelation are many. According to the Cardinal faith and reason, when properly understood, not only will not stand in opposition against each other (as there is one God only; the same God that reveals His mysteries to man and gives him the light of faith – is also the Creator of human mind), but will search for each other’s help (fides quaerens intellectum et intellectus quaerens fideni) and will cooperate along their way to God.Pozycja Personalistyczny charakter prawdy a doświadczenie chrześcijańskieSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The main problem of this paper is the relationship between the truth and Christian experience as presented in the recent Vatican document Dominus Iesus. The first step toward establishing the relationship searched for is Saint Paul’s formula – according to the words of Cardinal Ratzinger it is the key formula for the whole document – „nobody can say »Jesus is the Lord« without help of the Holy Spirit” The conclusion of these words is simple and powerful in the same time: every orthopraxis is based on a certain form of orthodoxy. Some thoughts taken from the first Vatican Council, even if more than a hundred years old, appeared here very fruitful as they linked such notions as „illumination” and „inspiration” with „sweetness” of accepting faith truths. The controversy of how Christianity is to react in meeting with other religions, so fiercely spoken about after the release of the Vatican document, is finely solved when the „truth” that Dominus Iesus is so eager to defend manifests itself to be no less that the very person of Jesus Christ. In His person the dogmatic truth encounters the spiritual experience in full harmony.Pozycja Deklaracja „Dominus Iesus” jako współczesne wyznanie wiaryFerdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)In times of special controversies in regard to the truths of faith the Church always used to announce some updated forms of faith. These Credos draw our attention to the articles of faith that are in danger of being neglected. As is plain to see, the Vatican declaration Dominus Iesus has a clear structure of such a Credo. We find there a formula „it is to be firmly believed” repeated eight times. The declaration was meant to be a modern Credo in the time of the Great Jubilee, a Credo wich proclaims that Jesus is Lord. To this purpose another fomula – one God, one Christ, one Church – is obviously a chosen means. The Vatican declaration stays against any attempt to break the unity of those notions, mentioned already in the Nicean-Constantinople Credo.Pozycja „Dominus Iesus” – trudna, ale potrzebna DeklaracjaDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The author in his paper shows first the circumstances of announcing the Vatican declaration Dominus Iesus. He then develops its two main points: that Jesus Christ is the only one and universal Saviour (1) who also founded the only one and universal Church which is present to our days in the Catholic Church (2). The author focuses later on the critical voices in world media in regard to the Vatican declaration and proposes some conclusions as the solution of the problems which were thus created.