Studia Theologica Varsaviensia, 1977, R. 15, nr 2
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Pozycja Doświadczenie religijne świata w religiach pozachrzescijańskichDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)The study concerns the problem of the cosmic dimension in these non-christian religions which are not based on the historic revelation and in which the cosmic consciousness of man was of a paramount significance. To the eyes of traditional man, the world appeared as a mysterious and sacred reality where the holy could be encountered at any point. The man might be best conceived as homo admirans – wondering man who accepted his life and his environment as a meaningful gift which filled him with admiration and gratitude. The sense of cosmic oneness was an essential feature of the primitive religions. Not only there was no strict separation between subject and object, between self and not-self, between natural and supernatural, but fundamentally ail things shared the same nature and the same interaction one upon another; nature, man and the Unseen were inseparably involved in one another in a total cosmic community. Primitive man was acutely aware of himself as a part of his ecology or surroundings, and he felt he became a full person only in and through the living inter-relatedness or participation with the other persons and things. To the conviction of the unity of the cosmos, he responded with the feeling of intimate belonging. In his thought of his homeland, he did not regard it as a possession which he owned, but he regarded himself as possessed by his homeland. In the traditional cosmocentric religions, man felt confronted with life – which was very often symbolized by a cosmic tree – as with an absolute which escaped him but into which he had to integrate himself, adhering totally and actively to its concrete conditions. His will of integration was typically expressed in so called „agrarian rites”, i.e. seasonal ceremonies and practices which accompanied the passage from one cycle to another at the critical biological stages when full force was given to the feeling of solidarity between all things, nature and man, the dead and the living. There was a striking parallelism in this point between the primitive agrarian rites on the one hand, and the whole series of Mediterranean mysteries in Egypt, Babylon, Syria, Asia Minor, Greece as well as in ancient Mexico and Peru, on the other. Tribal initiation rites were a typical instance of a „mystery” celebration of the cosmic life; they were built on a ritual of the symbolic death and rebirth of the candidates who could only became men through active personal participation in the complete biological cycle which was itself a succession of deaths and rebirths. The active response of the traditional man in relation to the sacral world in which he lived was governed by the feeling of responsibility for the proper functioning of the cosmos and for its periodical regeneration. New year’s festivals – which constituted a ceremonial reenactment of the primal victory of the gods over the forces of chaos – were traditional man’s way of becoming contemporary with the cosmogony and pledging his allegiance to the forces that created order and harmony of the world. Every significant action of man possessed the cosmic dimension being included into the universal current of participation and at the same time was elevated to rank of the ritual act in virtue of the identification of the cosmic with the sacred. From the psychological point of view, such cosmocentric orientation of man removed any feeling of eradication or isolation and brought the experience of value and of sense of existence into the human life.Pozycja Dzieje Piotra. Przekład z koptyjskiegoMyszor, Wincenty (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Apokryficzna korespondencja króla Abgara z Chrystusem. Wstęp, przekład z greckiego, komentarzStarowieyski, Marek (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Tajne nauczanie w warszawskim seminarium duchownym w czasie okupacjiGogolewski, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja III Kongres Teologów Polskich (14-16 IX 1976 r.)Kubiś, Adam (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Wiarogodność wiary dzisiajWaloszczyk, Konrad (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Studia Theologica Varsaviensia, 1977, R. 15, nr 2, s. 236-243.Ozorowski, Edward (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Tradycja a teologiaFic, Leonard (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja François Varillon, L’humilité de Dieu, Paris 1974, Centurion, ss. 164; tenże, La souffrance de Dieu, Paris 1975, Centurion, ss. 115.Rusecki, Marian (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Dietrich Wiederkehr, Glaube an Erlösung. Konzepte der Soteriologie vom Neuen Testament bis heute, F reiburg i. Br. 1976, Herder, ss. 141.Ozorowski, Edward (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Ambrosius K. Ruf, Grundkurs Moraltheólogie, t. 1, Gesetz und Norm, Freiburg i. Br. 1975, Herder, ss. 176Marcol, Alojzy (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Fritz Rauh, Theologische Grenzfragen zur Biologie und Anthropologie. Information und Material für Religionsunterricht und Erwachsenenbildung, München 1973 ss. 130.Kornas, Stefan (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Graduał karmelitański z 1644 roku o. Stanisława ze Stolca (oprac, ikonogr. Tadeusz Chrzanowski, oprac, muzykol. Tadeusz Maciejewski), Warszawa 1976, Pax, ss. 11, 96, 2 miniatury na wewnętrznej okładce.Piwoński, Henryk (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)Pozycja Kronika Wydziału Teologicznego ATK (I semestr 1976/77 r.)Dajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1977)