Teologia w Polsce, 2014, Tom 8, nr 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35158
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Pozycja Przebóstwienie w perspektywie chrystologicznej. Śladami Josepha Ratzingera − Benedykta XVIZatwardnicki, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Benedict XVI wrote about a man’s universal longing to be “like God”. The first parents chose self-divinization instead of divinization by God’s grace. Pope Emeritus showed the mistery of divinization in the Christological perspective. It takes place similarly to the way two natures are united in one Person of the Son of God (the Council of Chalcedon). Showing way to the goal is a remedy for false understanding of what theosis is: it is obedience that leads through “the gate of Cross”. The way two wills (human and divine) are united in one in Christ is a condition and model of communion of God’s will and a man’s one (the Third Council of Constantinople).Pozycja Teologia sekularyzacji i teologia postsekularyzacyjna. Propozycje Harveya CoxaWalczak, Marcin (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Secularization appears to be one of the vital elements in modern theology. Its sense for understanding faith and Christian life is tremendous, thus it demands deep reflection. Changes that have occurred in culture during the last century have made it essential to consider a parameter of secularization as a part of modern theology. Harvey Cox’s view includes both deep reflection upon secularization and post-secularization theology. He analyzes the phenomenon of secularization from a theological perspective, placing his theology in a context of secularized world. The basic postulate for post-secularization theology is a relation between theological reflection and life and experience of different people and Christian communities.Pozycja Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera – Benedykta XVISzymik, Jerzy (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.Pozycja Chrzest św. inspiracją do podjęcia walki duchowej w życiu katolików świeckichSzmulewicz, Henryk (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The sacrament of Baptism does not contradict the truth about the freedom of man towards God’s redemptive plans, but just the opposite, it confirms it. Owing to the grace of revival received in this sacrament, man is summoned to a voluntary response to the gifts of God. In everyday life, this response is marked by one-of-a-kind struggle which we usually define as spiritual struggle. Within the framework of the theological analysis of the source, effects and fruits of the sacrament of Baptism, this study emphasizes the motivational dimension of this sacrament. It tries to justify why from the moment of Baptism, when taking subsequent sacraments, man is supposed to live a deep spiritual life, and thus lead persistent and victorious spiritual struggle. Moreover, in the text of the article we can find references to the community dimension of the aforementioned struggle. In the pastoral service of the Church, the sacrament of Baptism should be shown both as an inspiration to undertake spiritual struggle by all those who believe in Christ, and as a theological source of the general justification of the permanent Christian formation in the perspective of the tasks the Church is facing today as a community, coming to the contemporary world with the joyful address about the paschal victory of Christ.Pozycja Charakterystyka polskich sanktuariów maryjnych z koronowanymi obrazami i figurami Matki Bożej w Polsce w drugiej połowie XX wieku w aspekcie geograficznymStaniek, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The article characterizes sanctuaries devoted to the cult of the Virgin Mary in Poland with pictures and figures of the Virgin Mary crowned in the II half of the XX century. In the first part the location of the sanctuaries is presented. It’s worth noticing that there are lots of sanctuaries especially in the Little Poland and in Wielkopolska. The second part presents the tradition and history of sanctuaries. The third part takes into account the time of the coronation. It’s noticeable that a lot of coronation ceremonies took place during celebrations of the 1000 anniversary of the Christianization of Poland and during Pope’s visits to Poland.Pozycja Społeczeństwo chrześcijańskie. Refleksje na kanwie adhortacji apostolskiej „Evangelii gaudium” papieża FranciszkaSienkiewicz, Edward (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Christian society is an interesting structure both for sociology as well as for theology. Pope Francis in Evangelii gaudium shows this society as not excluding anyone. Two major problems imposed with this assumption (one – methodological and second – resulting from human sin) helps to resolve the reality of the Incarnation of the Word and the kingdom of God announced through Jesus. The Kingdom of God remains the most important criterion of the community, to which can belong all men, because thanks to the mystery of Jesus’ Passover even sin is no longer an obstacle to the full realization of each person, open to the eschatological dimension.Pozycja Ubodzy jako locus theologicus. Teologiczne znaczenie latynoamerykańskiej „preferencyjnej opcji na rzecz ubogich”Samiec, Łukasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The old tradition of Judeo-Christianity on the value of poverty returns repeatedly over the centuries. Again, during the first session of the Second Vatican Council fathers were trying to tackle this challenge. In Latin America the reception of the Council, in particular the issue of ”Church of the poor” found its place fairly quickly. The Bishops giving the ecclesiological significance to this issue at the Second General Conference of the Bishops of Latin America in Medellin (1968) followed by the third conference in Puebla (1979) announced the need for a “preferential option for the poor”. The language and the treatment of the poor has a new approach. In Latin American theological thought on poverty is not trampled as a sociological, accidental phenomenon but as a locus theologicus which defi nes the source and methodology of reflection on God, man and the world.Pozycja Towards a New Catholic Church in Advanced Modernity: Transformations, Visions, Tensions, red. S. Hellemans, J. Wissink, Zürich − Berlin 2012, ss. 280, Tilburg Theological Studies, t. 5.Maciążek, Wojciech (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Pozycja Mariologia Józefa Kudasiewicza dla Kościoła w PolscePek, Kazimierz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Józef Kudasiewicz’s (1926-2012) biblical studies constitute an important contribution to explaining or promoting vital Mariological issues, his theological sensitivity being shaped by Polish Marian devotion and by the teaching of the Second Vatican Council. Kudasiewicz convincingly argued for the need of pursuing ecclesiotypical Mariology. The Virgin Mary is prophesied in the Old Testament as the Daughter of Zion, while the New Testament shows her as an Icon of the Church. A better understanding of the dignity and function of Jesus’ Mother is obtained with the acceptance of the motto: “through Jesus to Mary”, very much embraced by John Paul II and biblically justified by Kudasiewicz. The latter scholar’s Mariological publications include a meditative commentary to all biblical references to Mary, grounded in the context of the Church in Poland. In this way, Kudasiewicz arrives at several (frequently unpopular) propositions as to proper Marian devotion.Pozycja Sakrament a celebracjaMoskałyk, Jarosław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The sacraments of the Church are not only making manifest the victim of the Christ and the favour of the Holy Spirit, but are also calling for the man so that he assumes the positive attitude with regard to the act of their celebration. Since via the entire sacramental-ceremonious event the victim of the Christ is being updated still anew. Community faithful obtaining the participation in the salutary mystery play, receives the privilege of drawing from supernatural gifts. And along with him impulse towards the transformation of one’s earthly activity into the actual value serving the good of the individual and the universal community. In sacraments and the celebration one purpose always becomes apparent, deprived any of the internal opposition and ruling out which consists in bringing the man closer to God. Apart from that carry occurring between two phenomena let overcome the indifference to true spiritual values.Pozycja Kerygma i mistagogia w zbawczym spotkaniu współczesnego człowieka z BogiemLekan, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Man is the way of the Church. So what ways should the Church seek today in order to reach man who will not be afraid to encounter Christ, to attain the truth about Him and to accept Him into his life? It is one of main ideas of Pope Francis’ exhortation Evangelii Gaudium. The Pope points to two fundamental and inextricably linked issues: kerygma and mystagogy. The dynamism of kerygma ought to shape the celebration of the mysteries of faith and thus the process of the transformation of life will lead to a formation in Christlikeness, which means shaping the attitudes in imitation of Christ.Pozycja Stanisława Hozjusza nauka o zbawieniu w Kościele katolickimKozakiewicz, Stanisław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Pozycja Duch Święty w tekstach polskiego średniowiecza o poczęciu Matki BożejJanus, Katarzyna (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The paper presents some of medieval works in which the Holy Spirit’s motif connected with the conception of the Blessed Virgin Mary is emphasized. They are prayer books, liturgical sequences, sermons, liturgical documents, poetry written in Latin and in Polish. The doctrine of the Immaculate Conception was a matter of dispute in the Middle Ages. In the first part of this article an attempt is made to show the fragments of the works of the Church Fathers, divided in two factions, maculists and immaculists. The paper presents fragments relating to the mystery of the conception of the Blessed Virgin Mary from treaties of St Bernard and St Thomas Aquinas, who did not see any theological justification for the idea of immaculate conception and Eadmer of Canterbury secretary to St Anselm, presenting an argument from congruity that Mary was free from original sin. In the second part the literary works are analyzed. In the article special attention is paid to the explanation of theological contexts of presented works and to the showing of literary skill, biblical erudition and religious consciousness of medieval authors.Pozycja Kościół świętych – Kościół grzeszników według Josepha Ratzingera – Benedykta XVIGóźdź, Krzysztof (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Any analysis of the problem of “the Church of saints and the Church of sinners” must start from defi ning the Church as such. First and foremost, the Church cannot be conceptually reduced to hierarchical structures, nor should be put on equal with the ecclesiastic institution. Instead, it must be seen as the personal communion of people with Jesus Christ. This view is originally expressed in Joseph Ratzinger’s claim that “The Church is the people of God as the Body of Christ.” This claim means that the Church does not create herself, that she is not a human creation, but she comes from God and it comprises the human co-element in the realization of the Divine Plan. In this sense, the Church is holy, yet, at the same time, she gathers sinners. This holiness relies on the unconditional grace of God’s Incarnation. Indeed, the Holy Church realizes the will of God and she is His envoy to the universe, while the Church of sinners is a Church made of people, trying to transmit God’s message to the world, despite the limits and sins of her members.Pozycja La Generazione del Figlio secondo San Tommaso d’Aquino nel suo commento del Sal 2,7Dąbrowski, Wiesław (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)Św. Tomasz z Akwinu wyjaśnia teologicznie, że Pierwsza i Druga Osoba Trójcy Świętej, tj. Ojciec i Syn, są wobec siebie w prawdziwej i właściwej relacji ojcostwa i synostwa. Prawdziwe i własne synostwo Syna ma swoją podstawę w naturalnym zrodzeniu przez Ojca. Odwieczne zrodzenie Syna przez Ojca jest stwierdzone w Ps 2,7 i paralelnych tekstach Hbr 1,5 i 5,5. To odwieczne zrodzenie Syna przez Ojca Akwinata przedstawia jako czysto duchowe i intelektualne, czyli jako akt intelektu Ojca; dlatego Syn jest Słowem zrodzonym przez akt intelektywny Ojca. W ten sposób są ukonstytuowane teologicznie także Osoby, z zachowaniem tearchii Ojca: Ojciec jest tym, który zradza, a Syn jest tym, który jest zrodzony. To zrodzenie Syna, czyli poczęcie Słowa, jest odwiecznym mówieniem Ojca, tak że Słowo jest poczęte w sercu Ojca, który wypowiadając siebie samego, zrodził Syna równego sobie we wszystkim. Dzięki temu Doktor Anielski wykazuje, właśnie na podstawie odwiecznego zrodzenia, że Syn jest współistotny Ojcu.Pozycja Trynitarny wymiar piękna w świetle teologii symbolicznej Brunona FortegoCzura, Tomasz (Katolicki Uniwersytet Lubelski Jana Pawła II & Towarzystwo Teologów Dogmatyków, 2014)The subject of these considerations will be the problem of beauty in its Trinitarian perspective and in the context of the symbolic theology of Brunon Forte, which provides the appropriate tools to explore this issue. This article presents the beauty of the Father, who is the beginning without the beginning of the other divine persons, who eternally come from Him. The Father eternally be gotten the Son and on the foundation on His relationship with Him, He creates the universe. In this way, by giving up being everything, God the Father becomes the beginning of harmony whose light reveals everlasting beauty. In turn, by the act of the Incarnation, the Son of God enables intra-Trinitarian harmony to reveal in the space of creation, which is wounded by sin. In Christ, it becomes possible to complete the unification of sinful humanity with the merciful God.He is therefore the only way to unity, reflecting the unity of the Trinity. Holy Spirit also builds the unity of both the Trinity and ecclesial space. For he is the bond of love between the Father and the Son; Their communion open to others. Thanks to that, he may serve a similar function in the community of the Church as he serves in the Trinity – uniting people. All this allows one to consider beauty as a beautifully mysterious attribute of God, manifested in the light of unity, which dominates in the Trinitarian relations. By the act of the Incarnation, this unity is shared by humanity.