Teologia w Polsce, 2009, Tom 3, nr 1
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/33434
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Pozycja Funkcje i cechy Kościoła katolickiego tradycji bizantyjsko-ukraińskiej – analiza eklezjologicznaStoroniak, Jarosław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)The reality of the Greek-Catholic Church of Byzantine-Ukrainian rite indicates that it is rooted within the Universal Church. At the same time it has its particular characteristics of the Eastern Catholic Churches and form its ecclesiastical identity. We can enlist the following features: an emphasis on the particularity, koinonia (the fellowship of the Holy Spirit) and Eucharistic ecclesiology; and also the cooperation between civil (cathedral) and monastic traditions with predominance of the monastic spirituality and abundance of the liturgical life. The essential characteristics of the Greek-Catholic Church were and remain as following: deep understanding of the cult of martyrdom and its practice and also the missionary message to certain nations and communities.Pozycja Ks. Leon Siwecki, Ecclesia universalis – Ecclesia localis. Teologiczne relacje w posoborowej eklezjologii włoskiej, Wydawnictwo Diecezjalne, Sandomierz 2008, ss. 549.Krasiński, Józef (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Czy mamy prawo do nadziei na powszechne zbawienie? Refleksja nad zbawczym uniwersalizmem w myśli Jana Pawła II i Benedykta XVIPyc, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Ks. W. Przygoda, Posługa charytatywna Kościoła w Polsce. Studium teologicznopastoralne, Lublin 2004, ss. 523.Wiszowaty, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Postrzeganie pracy z perspektywy neoliberalizmu i katolicyzmuPater, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)The liberal and Christian doctrine focuses on the material dimension of work. It points to the economic and moral dependencies, emphasizing the meaning of personal liberty and equality against the law. In societies based on the free play of market forces, the human work is looked on from the perspective of the logic of liberal morality, which says that anyone who does not have a substantial income is useless. Such a position violates the dignity of a person. Hence, the Gospel teaching is of great importance in restoring to a human being and one’s work the proper treatment, chiefly by the rules of solidarity, helpfulness and common good. The Church’s Magisterium puts a great emphasis on it by pointing to the duties of state against its citizens in economic fields as well as international structures. According to the Church’s social teachings liberty and dignity of a human being guarantee the possession of goods, constitute one’s right and social function. Also, work that possess its unitary and social dimension embraces at the same time both sides of human nature: corporeal – vital and spiritual – intellectual. From the Catholic point of view, a man in social structures is called to realize both worldly and eternal matters, work and is given the chance to fulfill oneself for the common good of human family.Pozycja Czy Doktor Anielski nie doceniał Chrystusa?Paluch, Michał (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)“Did the Angelic Doctor Underestimate Christ?” examines the role of Christology in the thought of Thomas Aquinas. At the end of the Summa Theologica, Aquinas offers a discussion of the Incarnation in which he tends toward the view that Christ would not have taken human form had man not sinned. This position gives rise to the suspicion that the Dominican treated the Incarnation too lightly; that he understood it instrumentally, merely as a means to resolve the “problem” of sin. The author shows that the position accorded to the discussion of Christ in Aquinas’s work comes out of St. Thomas’ approach to Salvation History as a whole. The style of reasoning known as ex convenientia (“from suitability”), common among medieval theologians, permitted them to regard their interpretations of Salvation History as belonging to scientia in the Aristotelian sense while also allowing them to produce a balanced, two-sided analysis of every event. On the one hand, the Incarnation was deemed not absolutely necessary, since a transcendent God cannot be constrained by any one scenario. On the other hand, it was considered consistent with the logic of the divine design of love for Christ to have assumed a human nature. This bilateral analysis enabled theologians to admire the Incarnation as an act performed by God out of love, in freedom. The influence of G.F. Hegel’s metaphysics has caused the suggestion that the Incarnation was not absolutely necessary to appear suspect. Theologians inspired by the synthesis of the sage from Berlin tend to see the Incarnation as part of a necessary process. The metaphysical perspective they occupy – different from that of Aquinas – usually yields a distorted view of the medieval master. Yet St. Thomas’ approach to Salvation History, in which respect for God’s transcendence and appreciation for divine freedom each have a place, remains the more interesting and well-balanced proposition and should have a prominent voice in contemporary discussions.Pozycja Specyfika duszpasterstwa więziennego w Polsce. Prezentacja badań własnychNikołajew, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Cierpiętliwy Bóg nadziei Jürgena Moltmanna. Kontekst – problematyka – perspektywyNaumowicz, Cezary (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Gottes kenosis in Schöpfung und Vollendung der WeltMoltmann, Jürgen (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Krzysztof Mech, Logos wiary. Między boskością a racjonalnością, Instytut myśli Józefa Tischnera, Kraków 2008, ss. 468.Perzyński, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Ks. Jan Leo, Dzieje Prus. Z braniewskiego wydania roku 1725 przełożył bp Julian Wojtkowski, Olsztyn 2008, ss. 583.Napiórkowski, Stanisław Celestyn (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Ocena chrystologii scholastycznej w pismach G. MoiolegoKwiatkowski, Bogusław Daniel (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Niepokalane Poczęcie Maryi jako problem teologiczny w okresie scholastykiDrzyżdżyk, Szymon (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)December 8, 2009 marks the 155th anniversary of the proclamation of a dogma of the Immaculate Conception of St. Mary. Such an anniversary is an occasion to come back to this difficult issue of theology and recollect the discussions and debates which resulted in Pius IX’s bull Ineffabilis Deus, followed by the proclamation of his dogma. The problem of original sanctity of the Mother of God became an issue of special interest to theologians who study Mariology. Reflection on the sanctity of Mary was the very source of the dogma of the Immaculate Conception. This was closely related to introducing such notions as being preserved from sin – praeservatio and preservative redemption – praeredemptio. Theologians began to study this issue as the feast of St. Mary’s Conception was spreading form East to West. The basic problem that theology faced in order to properly interpret this issue was the teaching about the generality of the original sin, and as a result, the need of general redemption. Another problem at that time was anthropology, according to which man was given a soul only after some time following the conception. John Duns Scot, a Franciscan monk, proposed a solution. His arguments, just as the arguments of his opponents, were based on the special dignity of Christ. His understanding of it, however, was that that taking St. Mary out of the general rule of sin will not deprive Christ of his glory, but multiply it. By „freeing” God’s activity from time frames he maintained that St. Mary in conceiving Christ was saved from sin, and this happened because of the expected merits of her Son’s Passion.Pozycja Sprawozdanie z Konferencji „Biological Evolution – Facts and Theories. A Critical Appraisal 150 Years after «The Origin of Species»”, Papieski Uniwersytet Gregoriański, Rzym 3-7 marca 2009.Dańczak, Andrzej (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Eklezjologia w pismach Czesława S. BartnikaBuczek, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)Pozycja Na progu życia. Teoria ewolucji wobec wiary chrześcijanParzych-Blakiewicz, Katarzyna (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2009)