Studia Theologica Varsaviensia, 1986, R. 24, nr 1
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Pozycja Ks. prof. dr hab. Ryszard Paciorkowski (1908-1981)Tabaczyński, Wojciech (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Bultmannowski postulat demitologizacji i egzystencjalnej interpretacji Ewangelii w ujęciu współczesnej literatury teologicznej w PolsceTuszyński, Kazimierz (Akademia Teologii Katolickiej w Warszawie, 1986)The author of this article has tried to present R. Bultmann’s postulate of demytholigization and existential interpretation of the Gospel on the basis of Polish theological literature. Bultmann’s postulate arose from modern man’s sense of farness from the world and thought of the authors of the New Testament. The Bible’s cosmological under standing and vision of the world (Weltanschaung) for technically and socientifically thanking modern man inexorably appears as something mythical. Moreover, the essential content of the Gospel – the act of salvation – is presented mythically. According to Bultmann demytholigization makes the understanding of the Gospel in the 20th century possible... and believable. Having this in mind, the author of this article has presented the specific concept of myth accepted and applied by Bultmann in his theology and exegesis. The author established the function and the purpose of Bultmann’s demytholigization and existential interpretation. Demytholigization functions as a sort of factor of resolution; it is directed towards the freeing and seperation of the myth’s interior motivation from the anthropomorphisms in which it was couched. After the separation of resolution of the myth’s essential motivation from anthropomorphisms is accomplished, the essential content and motivation of the Gospel is to undergo existential interpretation. Here, the author demonstrates the purpose of the entire process of demytholigization and existential interpretation; the existential interpretation of the essential content and motivation of the Gospel in the light of the contemporary problems of modern man makes the prea ching of the Gospel in the 20th century possible. After presenting the function and the purpose of Bultmann’s process of demytholigization and existehtial interpretation the author critically examines it’s a priori premisses which lead Bultmann into the labirinth of historical agnosticism. In fine, the author placed emphasis on the fact that whatever cri ticism he has initiated, R. Bultmann occupies an undoubted place in the history of theology and biblical studies. His enormous know ledge and theological perception were animated by a spirit of apo stolic involvement and a care for making faith possible in the modern world. R. Bultmann’s theological product is an example of the elasticity of Christianity adapting itself to a world of technology and scientism... in a word, an example of the art of reading the signs of the times. The most unfortunate flaw in Bultmann s theology was his lack of interest for history. Having experienced the various „schools” oi Protestant thought through the centuries and their waste products: scepticism, agnosticism, atheism and the „death” of God, it behooves us to make use of Bultmann’s undoubted accomplishments so that they might serve the original motivation which inspired them; the rebirth of Christian faith in the 20th century.Pozycja Miejsce Matki Mesjasza w Piśmie Świętym syntetyczny schemat mariologii biblijnejWodecki, Bernard (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja „Szukajcie najpierw Królestwa Bożego i jego sprawiedliwości, a to wszystko będzie wam dodane”. Analiza Mt 6,19-7,12Tum, Janusz (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Sprawowanie pojednania w liturgii Mszy Św.Decyk, Jan (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Tajne stowarzyszenia szamańskie na kontynencie północnoamerykańskimDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1986)The North American shaman may be defined as a practitioner who, with the help of spirits, cures the sick or reveals hidden things etc. while being in an ecstasy. During the trance he may leave his own body, or he may simply summon the spirits to him and ask them to help him. His principal function remained the healing either individually or as a member of a secret shamanistic society. Societies or brotherhoods of a secret and usually sacred character existed among very many American tribes. On the Plains the larger number of these were war societies and they were graded in accor dance with the age and attainments of the members. There were also societies concerned with the religious mysteries, with the keeping of records, and with the dramatization of myths, ethical societies, and societies of mirthmakers, who strove in their performances to reverse the natural order of things. In the South West each Pueblo tribe contained a number of esoteric societies, which mediated between men and the zoomorphic beings of Pueblo mythology. Secret societies in North America which were for both men and women were usually shamanistic societies and were exclusive. At Zuni (South West) there were thirteen societies devoted to healing disease, either collectively in their ceremonies or through individual members. The Grand Medicine society, called Midewiwin, of the Chippewa and neighbouring tribes, was a secret society of four degree's or lodges, into which one could be successively inducted. As a result of these initiations the spiritual insight and power, especially the power to cure disease, was successively increased, while on the purely material side the novitiate received instruction regarding the medicinal virtues of plants. In central California among the Coast Pomo the shamanistic nature of the society was clearly revealed by the fact that all of the members were shamans, and no shaman practiced outside of the society. The society existed here for the purpose of curing and initiations. Among the Inland Porno the medicine society existed for the sake of ceremonial impersonations, the chief impersonator remaining distinctly a health-giver. The central California secret medicine societies were usually characterized by the use of masks and disguises, and the impersonation of healing spirits. Shamanistic specialization seems to be more widely and continuously distributed in California. Over a large part of the state three types of specialists were found: the weather, bear, and rattlesnake shamans. The latter both cured and prevented the bites of that snake. The differentiation of shamans was based according to the degree of power and curative ability, the distinction between the shamans and the laity being not always definitely marked. The original and fundamental trait in the phenomenon of secret shamanistic societies was usually the need for a fuller participation in the sacred.Pozycja Konformizm czy opozycja? Kapucyni lubelscy wobec sprawy narodowej w XVIII i XIX w.Budziarek, Marek (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Oda o Norei (NHC IX, 2) Wstęp, przekład z języka koptyjskiego, komentarzMyszor, Wincenty (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja „Zaśnięcie” Najświętszej Maryi Panny – wersja saidzka. Wstęp, tłumaczenie, komentarzUrbaniak, Katarzyna (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Indeks biblijny do twórczości Adama MickiewiczaPołomski, Marek (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Encyklopedia katolicka jako narzędzie pracy teologicznejZuberbier, Andrzej (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Medytacje o mistyceUrbański, Stanisław (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Heinz Halm, Die islamische Gnosis. Die extreme Schia und die Alawiten. Artemis Verlag, Zürich und München 1982 ss. 406Dembski, Wojciech (Akademia Teologii Katolickiej w Warszawie, 1986)Pozycja Kronika Wydziału Teologicznego (I półrocze 1985)Lewek, Antoni (Akademia Teologii Katolickiej w Warszawie, 1986)