Roczniki Teologiczne, 2000, T. 47, z. 9
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Pozycja Słowo wprowadzająceRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Problematyka teologicznofundamentalna w encyklice „Fides et ratio” Jana Pawła IIKaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)In the present article discussing theology of revelation and theology of faith, which have been presented in the form of the encyclical Fides et Ratio, is a continuation and synthesis of the official Catholic Church teaching on the vital issues necessary to understand Christianity. The latest achievements of the fundamental theology have been given though in Fides et Ratio. The encyclical greatly contributes to accomplishing the aim of the fundamental theology, that is, to give reasons for the credibility of Christian revelation, as it offers precise arguments (from the harmony of faith and reason, from the desire to get to know the truth, from the sensocreative function of Christianity, culturecreative argument, agapetological argument, from the Christian testimony and martyrdom). According to Fides et Ratio these are not reasons in a mathematical sense but motives which show reasonable basis for belif in the Christian revelation. They should be looked at as a whole because only then they have a far greater impact. The encyclical Fides et Ratio does not share the concern, which appears here and there, that a variety of arguments is their relativity. On the contrary, a meeting of fides and ratio enables us to notice a huge abundance of the final truth, which shows itself to man in many ways.Pozycja Geneza religii pozachrześcijańskich w ujęciu soboru watykańskiego IILedwoń, Ireneusz S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The paper seeks to show the problems as regards the genesis of non-Christian religions according to Vatican Council II. Those authors who often refuse to accept that non-Christian religions have real ways of salvation for their believers (maintaining at the same time the exceptional character of Christianity) refer to the teaching of Vatican Council II. They claim that these religions are shown by the Council as a result of human activity only in the quest after God, a fact which reduces them to be on a natural level. This is the reason why the author decided to discuss this matter in detail. From the theological point of view, this kind of genesis of religion excludes a possibility for grace and salutary elements to be present in them, and this was supported by the Council. The author points out that after a thorough analysis of all the councilor texts referring to non-Christian religion we can say that the Council does not define the concept of religion directly, does not provide any criteria of their truthfulness, nor does it attempt to present their genesis. The Councillor enunciations are purely pastoral and not theological. While supporting the standpoint that each religion has a salutary genesis, the author states that the documents of Vatican Council II contain significant premisses which may justify that standpoint.Pozycja Eklezjalny wymiar aktu wiary chrześcijańskiej i jego personalizujące znaczenieMastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The paper sought to show the ecclesial character of the act of Christian faith and its personalizing meaning. First, the issue of the personal being of the Church has been discussed, then the problem of the faith of the Church and, eventually, the personalizing meaning of faith has been shown. Christian faith is an ecclesial reality. In Christianity the individual dimension of faith is penetrated and complemented by its communal dimension. Now the Church is a natural environment of Christian faith, therefore the act of faith is inseparably connected with her mediation. The paper unambiguously points to the personal being of the Church, including the personalization of the human person and of the Church in the Church. Contemporary ecclesiology stresses that the Church is a personal being. The Church should be regarded as a particular kind of personal existence, such that participates in the personal life of God. The Church carries out faith as a social whole. Her faith is the interpersonal relation of the Triune God and the community of Christians. It is therefore a personal reality, different from a simple sum of the acts of faith in individual believers. Faith cannot be identified with the deposit of the revealed truth. The individual and the Church participate in a common reality of faith, and through that they enrich each other. The dialogai character of the act of Christian faith permits a full personal development of man. Contemporary theology stresses that the faith in Christ leads to an ontic transformation of man. Participating in the Event of Jesus Christ, man becomes a participant of Divine nature - man resembles God. It seems correct to assume the principle of simultaneous personalization: individuals are personalized by the faith of the Church and Ecclesia by the faith of an individual.Pozycja Jeana Mouroux elementy personalistycznej koncepcji objawieniaRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Jean Mouroux worked out the conceptions of Revelation, miracle, and faith in the personalistic categories. He might not have completed all the elements of the personalistic conception of Revelation, for such a conception has not been worked out until today. He was the first to have created its foundations. In this context it is worth reminding and analyzing J. Mouroux’s views on the issue of the personal understanding of Divine Revelation, for his views are still up to date and can be a stimulus for further investigations in this respect. The present study has discussed the concept of Divine Revelation and the way it is handed down by the Church, obviously in the personalistic aspect. In the conception of J. Mouroux, Revelation bears a personalistic, existential and dynamic character. Its author is God Himself who in various manners personally or through His mediators meets the man half way and calls him to Himself. Now God does it through His Church which is a personal mediator of Divine Revelation. Indeed J. Mouroux has not worked out completely all the aspects of the personalistic conception of Revelation, neither has he come up with a clear definition of personalism itself, or even of the person; has not linked closely Revelation with salvation; there are grounds for this in his writing; some statements arouse doubts from our point of view today, e.g. that God’s love is revealed only in the Church (whereas it concerns the world and all humanity); nevertheless he has paved the way for a personal approach to Revelation, and, as a consequence, to faith as its correlate. In this way he started to lay foundations for the construction of the personalistic conception of fundamental theology.Pozycja Cud a nauki przyrodniczeAnderwald, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Kobiety w tradycyjnych religiach afrykańskichZimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Ethnological and religiological studies point at a differentiation existing between the status of men and women, which follows from the cultural conditions, and not from the biological differences. A lot of researchers show the asymmetry connected with the gender, which also refers to the sphere of religion. Primitive peoples consider life to be the fundamental value and so their cultural and religious traditions emphasize the biological functions of a woman and see procreation as her main calling and task. Household duties and looking after the children take a lot of women’s time and in this way limit their possibility to take part in religious and ritual practices. In a number of African peoples it is the woman who performs the role of a native doctor and healer since the basic medical care takes place within the family and is frequently done by mothers and grandmothers. Women possessed by various spirits are often initiated into the medical cults. In Africa women perform priest’s functions to a smaller extent, there are mainly older women who have already gone through their menopause. The researchers of the African peoples emphasize that it is more often women then men who get possessed by spirits, which they consider a reaction to the inferior status of women in the social, political and religious life. In many African peoples both men and women are diviners. In a few peoples of East and South Africa women control the earth’s fertility and are the acknowledged rainmakers. In some African peoples women belong to secret societies. Both men and women can be sorcerers and witches although in many African peoples women, especially those older ones, are more often accused of sorcery, which is accounted for by social and economic inequality and the desire of power.Pozycja Wartości moralne religii pozachrześcijańskichKomorovský, Ján (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The author discusses two issues in the present paper, namely conscience as a principle of moral conduct and religious moral sanctions. It man’s conscience, he is endowed with an ability to create norms but also in a need to support these norms with religious moral sanctions, especially the faith in divine authority that defends the moral order and after-life. Conscience as an inner defender of moral behaviour objectivizes and transforms itself into transcendence, it surpasses our „I” and acts as a transcendent power in the co-existence of the mechanisms of human psyche, imagination, association, fantasy, myth, images of gods, which see everything and know everything, getting to know the human heart and the motives of human activities. They evaluate, award, forgive or punish. Here, one can see the basis or at least a stimulating element of the creation of religious values while understanding religion as a value. Conscience appears as a substituting authority and potential, as „energy” in the view of Eastern Fathers of the Church and teachers, as a sort of cratophany, through which God reveals Himself to man and lets the latter understand Him as much as human intelligence allows it.Pozycja Prymat papieża w świetle raportu Międzynarodowej Komisji Anglikańsko-Katolickiej (ARCIC II) „Le don de l’autorité”Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Maryja jako patronka dobrej śmierci w kaszubskiej pobożności ludowejPerszon, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The Kashubian ethnic group inhabiting Gdańsk Pomerania has to a great extent preserved traditional customs connected with death and funeral. The event of death, which in Christian terms has not only a biological-social dimension but above all supernatural. The Kashubians' reaction is an ardent prayer, in the first place. The paper seeks to show Marian piety, updated during the ceremony of death and funeral. During an illness and agony one calls on to Mary as a Mother who accompanied Her Divine Son in the mystery of Redemption at the Calvary. The motif of imitating Christ and His Mother plays an important role in the Christian model of death. Therefore both the dying man and his neighbours think that Mary's intercession and Her pattern are at that moment particularly topical. She remains a teacher of bravery in the drama of death, and in suffering She adopts the attitude of absolute trust in Christ. In the time between death and funeral the Kashubians join together for a home rosary. In this prayer they call on to Mary as an Intercessor of the fellowship gathered for prayer. Her specific role refers, however, to the soul of the dead man, and according to the folk belief She saves from purgatory. The traditional image of a „mediate place” is connected with dolours, fire and painful suffering. Such is the image of purgatory which mobilizes the living to say ardent prayers and to store their hope in the intercession of the Immaculate. The climax of the home mourning liturgy is the so called „empty night” The night eve preceding the funeral is composed of rosary and religious singing with many stanzas. Mary’s care and succour is beseeched many times during that nocturnal vigilance. She was the one who participated in the Descent from the Cross and Jesus’ funeral and is particularly dear to the mourners surrounding the coffin. Funeral ceremonies are obviously dominated by liturgical contents. Marian elements appear, among other things, in the songs sung at the funeral procession to a church, in the rosary said in the church, and at a cemetery in the Salve, Regina and Angelus Domini. The rituals practiced in Kashubia are connected with death and draw on the patterns inherited from the previous generations. The piety formed in the past was then continued by folk leaders. They used old psalm-books and prayer books shaping, as regards their form and subject matter, their funeral ritual.Pozycja Zwyczaje i obrzędy zaduszkowe w okresie wielkanocnym na ziemi opoczyńskiejKupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The problem of death is an issue which nurtures every man whatever the level of civilisation. Faith in after-life is known in the whole world and it has accompanied man throughout his existence. The images about the life of dead peoples inhabiting different continents are formed in close relationship to the degree of cultural development. Most of the living imagine after-life as a continuation of the earthly living only in another reality. The honour given to a dead person is not limited only to funeral ceremonies, but it goes on after they have finished. The relations connecting the world of the living with the dead took various forms and in this way a lot of traditional customs and rites in honour of the dead have been preserved. It was commonly believed that the dead were closely related to everything that was close and dear to them when they had lived on the earth. In order to welcome them with dignity, people made fires, prepared food and gave offerings to the dead on the cemeteries. Those practices were undertaken for family reasons and out of friendship bonds, and they were meant to remove malice and evil that the dead could bring to the crops or the inhabitants of a given village.Pozycja Niedziela dniem Chrystusa, Kościoła i człowieka. Ogólnopolska sesja naukowa zorganizowana przez Instytut Formacji Pastoralno-Liturgicznej KULKopeć, Jerzy Józef; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ireneusz Korzeniowski. Fede e atto di fede in Louis Billot. Una ricognizione storico-teologica. Roma 1997 ss. 229.Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Jacek Kędzierski. Il problema della verità nell’ insegnamento del Concilio Vaticano II. Roma 1998 ss. 175.Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Peter van Inwagen. God, Knowledge, and Mystery: Essays in Philosophical Theology, Ithaca-London: Cornell University Press 1995 ss. X+284.Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ks. Jerzy Cuda. Praktyczno-społeczne kryterium wiarygodności objawionego sensu historii. Analityczno-syntetyczne studium inspirowane paradygmatem nowej teologii politycznej. Katowice 1999 ss. 412.Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)