Śląskie Studia Historyczno-Teologiczne, 2011, T. 44 z. 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/34179
Przeglądaj
Ostatnie zgłoszenia
Pozycja Ks. prof. dr hab. Jerzy Cuda – teolog objawionej antropologiiZieliński, Sławomir (Księgarnia Św. Jacka, 2011)Pozycja Postulat hermeneutycznej potrzeby relacji „nauki–teologia”Anderwald, Andrzej (Księgarnia Św. Jacka, 2011)Pozycja Krzyż odpowiedzią Boga na grzech człowiekaDola, Tadeusz (Księgarnia Św. Jacka, 2011)Pozycja Sis tu tuus, et ego ero tuus. Znaczenie podmiotowości dla refleksji teologicznejKałuża, Krystian (Księgarnia Św. Jacka, 2011)Pozycja Argument sensotwórczy na wiarygodność Kościoła w świetle nauczania Jana Pawła IIKaucha, Krzysztof (Księgarnia Św. Jacka, 2011)Making solid arguments for the credibility of the Church is necessary especially today because the meaning of the Church is often misunderstood and she is criticised and turned down by some people. In scientific searching the issue of the credibility of the Church some could see the progress in Poland thanks to outstanding theologians, among them Rev. Prof. Jerzy Cuda, who is the pioneer in showing the sense-creative credibility of the Christian Revelation which was clear to John Paul II. Sense-creative argument is actual especially today, when the western culture or doubts in objective and transcendental sense of human life, or shows only ‘partial’ senses which do not answer a question about the final sense and do not satisfy the most important need of human person – the need of full sense. The content of this article has been devided into four parts: foundation of the sense-creative argument, sense of human life, it’s vocative sense and the sense of human life in confront with the so called theodiceal problem.Pozycja Pytanie o implikowaną hermeneutykę teologiczną Anzelma z CanterburyKempa, Jacek (Księgarnia Św. Jacka, 2011)The subject of analysis is the problem of faith understanding presented by Anselm. The analysis refers to contemporary presentation of understanding as a set in motion process shut in a “parts - integrity” circle. The analysis allows to grasp the character of his reasoning without imposing that type of mental structure on Anselm: it allows to recognize the priority of the integrity in it. In this context, understanding of faith appears as capturing its integrity by logical inscribing of it (faith) in universal “ratio” – the basic of reality.Pozycja Symbolika serca w teologii Jana Pawła IINowicki, Andrzej Stefan (Księgarnia Św. Jacka, 2011)Pozycja Eschatyczna przemiana świataRusecki, Marian (Księgarnia Św. Jacka, 2011)Pozycja Włoska teologia fundamentalnaSkierkowski, Marek (Księgarnia Św. Jacka, 2011)The article concerns the Italian Fundamental Theology, which derived from the classical Apologetics. The Italian theologians worked out their own model of Fundamental Theology as a theology of the Revelation and its credibility (R. Fisichella, C. Dotolo, C. Greco, A. Toniolo, G. Lorizio, G. Tanzella-Nitti, M. Epis). Apart from this model another concept is also being developed, namely a theological treatise de fide (P. Sequeri, F. Cappa).Pozycja Relacja antropologia–teologia. Dopowiedzenie metodologiczneStrzelczyk, Grzegorz (Księgarnia Św. Jacka, 2011)Pozycja Obraz Boga w teologii Josepha Ratzingera/Benedykta XVISzymik, Jerzy (Księgarnia Św. Jacka, 2011)According to Ratzinger/Benedict XVI, the question concerning image of God is both hermeneutic and substantive one: a question about God Himself and the way we can get to know Him, express Him and convey. Thus, it constitutes an initial question of theology. Our current Pope calls for an adequately great image of God (free of any reductionisms) and christocentrically strengthened (Christ is the first and only faithful image of God and His similarity to God – kenosis and cross – is God’s similarity to a man). Paradox, as a verbal tool used to describe the very nature of God, corresponds to the paradoxical character of revelation itself. By revealing Himself, God transcends limitations of human logic and unites in Himself all that was separated by a sin. Maintaining this notion in theology also determines an ethical way of a man, who was created as God’s likeness and it reveals the whole truth about him.Pozycja Jedność między ludźmi w świetle opowiadania o wieży BabelBasiuk, Maciej (Księgarnia Św. Jacka, 2011)Pozycja Marcin Luter wobec Listu JakubaKozyra, Józef (Księgarnia Św. Jacka, 2011)Pozycja Dramaturgia metafory panowania Boga. Sekwencja, kontekst i kontynuacja przypowieści (Mk 4)Malina, Artur (Księgarnia Św. Jacka, 2011)Pozycja Izrael ludem jedynego BogaMałecki, Zdzisław (Księgarnia Św. Jacka, 2011)Pozycja Ateizm jako źródło niepokojów ludzkichDrożdż, Alojzy (Księgarnia Św. Jacka, 2011)In the presented article, Author draws attention to the main types of atheism these days. He assumes that at the root of all kinds of atheism lies “anthropological error”. Taking personal anthropology, he claims that without it, the meaningful dialogue with current atheism, is impossible. He draws on teaching of The Second Vatican Council and on the message that: “without God remain only ruins of human morality”. In the second part of publication, Author expands main assumption of prevalent “playful atheism” (ironic). It is widely promoted especially by significant part of the media and all of today’s anthropological ideologies. In the third part Author shows different kinds of alienation of today’s human. These alienation have their source in “anthropological error” and finally in ethical permissiveness. Abstrakt 2 –Pozycja Bł. Johna Henry’ego kard. Newmana (1801–1890) teologia sumieniaSurmiak, Wojciech (Księgarnia Św. Jacka, 2011)Newman’s teaching of conscience unites originality and continuity. His originality manifests itself especially with regard to the Catholic theology of his era. Through his Anglican background, Newman belonged to a culture and the philosophical tradition, each of which was growing apart from the Catholic Church. Through dialogue – and often polemic – with his contemporaries, he was successful in handing on in a new language the contents of the faith and of religious experience, used concepts drawn from his own time, although not without renewing them profoundly.Pozycja Struktura eklezjalnej wspólnoty we współczesnym nauczaniu KościołaBiela, Bogdan (Księgarnia Św. Jacka, 2011)Community of a person with God in Christ is the basis of creation in the Church and through the Church a new interpersonal community. This is related closely to the fact of a reinvention and reminding by Vaticanum II and a post-council Magisterium Ecclesiae that the Church making a pilgrimage on the earth develops as a brotherly community of all the faithful and at the same time as a community of local Churches. Such a vision of the Church is most of all a consequence of viewing the Church as a complex reality. This una realitas complexa is in the documents of the Second Vatican Council described as unity or a catholic fullness and even “holy mystery of unity”. This unity does not have its counterpart in lay communities. Its outstanding character comes from the fact that it refers to a divine-humane reality and its result is unity in multiplicity. On this awareness of a teandric character of an ecclesiastical reality Vaticanum II builds up its lecture on the internal structure of the Church as a diverse unity. This is a unity in a diversity of the faithful and a unity in a multiplicity of local Churches which centre is Christ-the Head represented by the community of pastors with the bishop of Rome. Not only this multiplicity and diversion does not disturb unity, but give it a character of communion. Hence the major thesis of of the post-council ecclesiology is based on the statement that the Church is a gathering that is shaped in a diversity of the faithful (communio fidelium), unity in the multiplicity of local Churches (communio ecclesiarum) and a gathering gathered round Christ represented in the power of the Spirit by a community of the pastors (communio hierarchica).These three realities in the post-council ecclesiology are perceived as the basic dimensions of the internal structure of the Church: charismatic, universal-and-local as well as hierarchical.Pozycja Zasada chrystocentryzmu w kaznodziejstwieTwardy, Jan (Księgarnia Św. Jacka, 2011)The rule of Christocentrism has strong biblical basis and is deeply rooted in contemporary theology – which is also reflected in homiletics.As the preacher should bring a full image of Christ (totus Christus) closer to the faithful, the author presents five aspects of homiletic Christocentrism.So it is a theocentric aspect – as proclaiming Jesus leads towards doctrine of One God; it is also a Trinitarian aspect – as acting of separate Divine Persons should be emphasized in a sermon. Christ established the Church, is her Head and acts in her through Holy Spirit, so Christocentrism has an ecclesial aspect. The pneumatological dimension is connected with this aspect because Holy Spirit makes present the saving work of Christ and helps the priests to actualize the Gospel. It is necessary to speak about Mother of God and about saints in the spirit of Christocentrism, stressing their union with Saviour and total fulfilment of His Gospel. The Christocentric dimension exists in the preacher’s mystagogy – as in it we instruct the faithful that in liturgy of the Church the Paschal mystery of Christ is present and trough it appears His salutary power. For the whole Christians life is in the close union with Christ who trough Holy Spirit leads God’s people towards sanctity. The word ministry is drawing „to sum up all things in Christ, in heaven an on earth” (Eph 1:10).Pozycja Liturgia jako „przestrzeń” świadectwa na rzecz jednościŻądło, Andrzej (Księgarnia Św. Jacka, 2011)