Studia Theologica Varsaviensia, 1979, R. 17, nr 2
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Pozycja Pieśń o miłości Chrystusa do Kościoła (Ef 5, 25b-27)Suski, Andrzej (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Miłość braterska według św. Jana w świetle Ewangelii synoptycznych i św. PawłaHerrmann, Teofil (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Etyka objawiona a naturalna w Rz 1, 18-32Moń, Ryszard (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Uwagi o historii teologiiOzorowski, Edward (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Udział Maryi w tajemnicy odkupienia według Justyna Miechowity (1590-1649)Pohorecki, Edward (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Liturgia jako uobecnienie zbawienia według Vaticanum II i posoborowej teologiiNadolski, Bogusław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Konflikty ról społecznych na podłożu religijnymMil, Janina (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Charakter wierzeń religijnych ludów Nowej GwineiKowalak, Władysław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Materials presented in the article apply to the mainland of Northeast New Guinea taking no account of Papua and West Irian. In the first part of the article is described question of magic to religion relation with regard to New Guinea. Specialists in matters of religion in the West distinguish between magic and religion and they are of opinion that the two are two self-contained cultural realities. But it does not refer to New Guinea; none of three classic distinctions between the two, propounded by E. B. Tylor, J. G . Frazer, B. M alinowski and E. Durkheim, can be consistently substantiated by the evidence available. Religion and magic show some differences, but the dominant function of both is the same: they are a means of fostering socio-economic welfare, so they can be considered together only. The second part of the article talks the beliefs in spirit-beings over, who can be classified into four groups: creative and/or regulative spirit-beings (deities, cultural heroes); autonomous spirit-beings who have no creative and/or regulative functions (demons – masalai, Pucks – sanguma, tricksters – man bilong trik); spirits of the living (souls – devil bilong man) and the dead (ancestors – tambaran, turnfruna); totems (pisin) and occult forces (pawa). In the third part of the article mention is made of practices by which man assumes that he must maintain correct relationship with gods and tage. An efforts to secure the social and religious order as well as a good relationship with supernatural beings find its expression in a number of various rites performed either in the curse of calendar cycle or when the opportunity occurs in individual’s and group’s lifetime. Any social and economic action is determined by the religious beliefs, which perform threefold function, that was represented in the fourth part of the article. Religion serves to explain and validate the total cosmic order; it tells men how the physical world, the economic resources as well man and his socio-political systems came into existence. It explains also why there is good and evil in the world, why man has to die and what happens to him after death. Religion is the philosophy of life, it has a cognitive function. Religion provides men with the techniques to keep the world operating properly. Religious knowledge is real knowledge which tells men how to master the world by performing ritual which guarantees success in important economic, social and biological undertakings. All people have a considerable store of factual knowledge and practical skills, but this is not regarded as real knowledge. Furthermore this knowledge and the skills are not just secular, but they are penetrated with religious explanations and rituals. Religion is the technology of life, it has a predominant pragmatic function. Most anthropologists and sociologists try to explain religion in New Guinea as a cognitive and pragmatic system only. They may also try to explain religion from a social and psychological point of view; they reckon that many religious institutions and rituals are only symbols or reactions of man’s psychological and social problems. All these attempts are very valid but they are also limited and therefore incomplete. Empirical sciences will have difficulties in discovering in beliefs and rituals signals of transcendence. Nevertheless traditional religious beliefs reveal man’s existential dependence on a Mystery which some people call God and traditional rituals are also a sign of man’s commitment to this Mystery. Religion is the expression of the spirituality of life, it has a hidden theological function.Pozycja Kosmos w religiach pozachrześcijańskichDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Man of traditional cultures experienced the surrounding worlds as a cosmos, i.e. an organic Whole and unified Totality which embraced the Nature, the community of the living and the dead as well as the world of the divine, all things being fundamentally bound together by sharing the same nature and the same interaction one upon another in a total cosmic community. The unity of the cosmos was a unity within multiplicity, a diversity bound together in a rhythmic, ordered and ordering Harmony. In Egypt, the cosmic order went by the name of maat, being conceived as the harmony of the world as well as the universal law and reward for everybody who observed it. The Iranian concept of the cosmic order, called asha, emphasized the dualistic character of the Persien religion. The Vedic rta was the parallel, with the Iranian asha, concept of the universal order. It went by the name of dharma in Upanishads, its principal manifestations being the systems of so-colled terms or periods of life and the hierarchy of castes as well. In the religious tradition of China, the word tao was used to express the ordered harmony of the universe. The Cosmos was thought as living and meaningful world which spoke to man through its own mode of being, through its structures and its rhythms. In the last analysis, it appeared as a kind of language or symbol which revealed to man the „lunar” structure of the universal becoming, i.e. „the eternal return”. The Cosmos – in contrast with Chaos, i.e. a foreign, profane and unconsacrated space, devoid of the orientation and structure – was thought as a sacred reality. It was not simply a sacrality in the meaning of a divine creation – the different modalities of the sacred were manifested in the very structure of the world and of cosmis phenomena. The Cosmos appeared as a mysterious and sacred reality where the holy could be encountered at any point. The life and the cosmic anviromment were accepted as a gift from „above” which filled man with admiration and gratitude. The experience of sacred was accompanied by the feeling of the intimate belonging, of being at home in the world. The active response of man to the sacral world was based on macro and microcosmic parallelisms. Man of the traditional cultures „cosmicized” himself and his surrounding universe; while making a house, village or a city, he modeled it after the image of the Cosmos. Settlement in a new, unknown, uncultivated country (i.e. Chaos) was equivalent to its transformation into a cosmos through a ritual repetition of the cosmogony. All significant actions were, patterned after archetypes that were revealed in the Cosmos. The Cosmos was thought to be a organism, through its own duration it degenerated and wore out; this is why it had to be symbolically re-created every year. In the Cosmic Totality, conceived as an interdependent unity of all the beings, man was considered the principal and responsible member. His contribution for the maintaining of the universe – particularly through the ceremonies of the periodical regeneration of the world – was believed to be so important that the very existence of the world depended upon it.Pozycja Starochrześcijańskie kolegia fossorówStopniak, Franciszek (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Stosunek Kościoła w Afryce rzymskiej II-V w. do pracy chrześcijan w rolnictwie i rzemiośleŚrutwa, Jan (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Najstarsza łacińska homiliaMyszor, Wincenty (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Człowiek a wspólnota w deklaracjach Episkopatu FrancjiMering, Wiesław (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Wydział teologii katolickiej w KinszasieZapłata, Feliks (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Próba syntezy teologii F. von BaaderaGogolewski, Tadeusz (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Stan badań nad polską teologią moralną XVII w.Dziuba, Andrzej F. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Leo Prijs, Die jüdische Religion. Eine Einführung, München 1977, Verlag J. Pfeiffer, ss. 134, 2 nlb.Roslon, Józef W. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Aristide Serra, Contributi dell'antica letteratura giudaica per l’esegesi di Giovanni 2, 1-12 e 19, 25-27 (Scripta Pontificiae Facultatis Theologicae „Marianum” 31, Nova series 3), Roma 1977, Herder, ss. 498, 2 nlb.Roslon, Józef W. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Remigiusz Popowski, Struktura semantyczna neologizmów w Listach św. Pawła z Tarsu (Rozprawy Wydziału Historyczno-Filozoficznego), Lublin 1978, TN KUB, ss. 168.Roslon, Józef W. (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)Pozycja Rudolf Pesch, Wie Jesus das Abendmahl hielt, Freiburg i. Br 1978, Herder, ss. 110.Bartnicki, Roman (Akademia Teologii Katolickiej w Warszawie. Wydział Teologiczny, 1979)