Roczniki Teologiczno-Kanoniczne, 1979, T. 26, z. 2
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Pozycja Eucharystia w badaniach teologicznych ks. Jerzego Klingera. Aspekt paschalnyGajek, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)As the starting point of his theological investigations on the Eucharist prof. Jerzy (George) Klinger (1976) accepts the biblical understanding of the “memorial”. Utilizing the conclusions of contemporary theologians’ researches (M. Thurian, O. Cullmann, A. Schmemann and others) J. Klinger reminds us that their biblical context the words “memory”, “remembrance”, “memorial” (the Greek: “anamnesis”, Hebrew: “zikkaron”) has a much wider and deeper significance than in present-day usage. In this connection the Eucharistic memorial should be understood as objectively made present, a presence which causes the fulfilment of the sacrament. The biblical meaning of anamnesis also permits J. Klinger to show that the Eucharist is truly a sacrifice. To preserve the truth of the unique character of Christ’s sacrifice on the cross, the question of the Eucharist as sacrifice should be handled in theology dialectically and dynamically. Only then will it be possible to seriously narrow the gap between the Orthodox-Catholic and evangelical positions in their understanding of the mystery of the Eucharist in the works of prof. J. Klinger his discovery of the biblical-patristic roots in understanding the Eucharist as a resurrection experience is invaluable. Referring to the hypothesis of O. Cullmann on the two currents of the Eucharistic experience of the early Christians, J. Klinger eucharistically interprets the encounters of the risen Christ with the apostles. In his researches he shows that the Eastern eucharistie liturgy is a continuation of this eucharistie current of the primitive Church, which emerges from encounters of the apostles with the risen Lord. In this way he explains the fact why Orthodox spirituality sees in the Eucharist, above all else, the resurrection experience.Pozycja Ewolucja teologicznych poglądów na zmartwychwstanie ChrystusaSkawiński, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)In the theological thought on Christ's Resurrection we can notice two complementary trends, one of which, represented by the catholic theology stressed the occurrence aspect of the resurrection (objective conceptions of resurrection), and the other, represented by the protestant theology, paid attention to the mystery dimension of the resurrection (subjective conceptions). The objective interpretation defended strongly first the historical character of the resurrection, interpreting the paschal fact in terms of the miracle of resuscitation (somatic reanimation), and since 1960-ties the resurrection has been interpreted in terms of eschatic event. The subjective interpretation was not interested in the occurrence aspect of the resurrection, but viewed it as a symbol signifying the redeeming sense of the crucifiction (R. Bultmann) or as a theological reflexion on “die Sache Jesu” (W. Marxsen), asserting that the problem of Jesus is still topical, and present and present in the kerigma and faith. Recently it has been noticed (X. Leon-Dufour, B. Rigaux), that the paschal tradition in the New Testament views the resurrection in an integral way. The confessions of faith and the liturgical hymns contained in Paul's letters are the witnesses of the oldest Easter faith. The confessions of faith speak about the resurrection as about a real fact (the occurrence aspect), whereas the hymns laud the glory of the beloved through his resurrection Christ (the mystery aspect). The integral view of the resurrection consolidated in the New Testament allows a better understanding of Christ’s mystery and a deeper penetration into the secret of our redemption.Pozycja Wilhelma Schmidta metoda etnologii kulturowohistorycznej a problem genezy religiiZimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)Pozycja Wcielenie a Misterium PaschalneHryniewicz, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)Theologians of different Christian denominations agree more and more that the Incarnation is both a starting point and an integral part of Christ's redemptive work. The very act of assuming the body subjected to death and suffering implies already the beginning of redemption through His cross and resurrection. The Incarnation is directed by an inner dynamism toward its fulfilment in the mystery of Christ’s Passover. The author focuses his attention on the question of relationship between the Incarnation and the paschal mystery, which is of great importance for the whole of Christian soteriology; without a deep understanding of this relationship one cannot theologically understand neither the full dimension of the event of Incarnation nor the salutary dynamism of the paschal mystery. Therefore he first of all tries to show the Incarnation as a dynamic and developping reality, taking advantage of some contemporary anthropological insights and of the contribution of the Eastern tradition. Both the Scripture and tradition emphasize a constant gravitation of Incarnation toward the “hour” of Christ's Passover. A special attention is paid to the witness of the Greek Fathers and to the Christian theology of Christ's kénosis. The last part of the article is devoted to His Resurrection considered as the fulfilment of the mystery of Incarnation, or even as some sort of the “second Incarnation”. When the Greek Fathers speak of the théosis of mankind which took place at the very moment of Incarnation, they understand the latter as a developping reality ontologically bound up with the mystery of Christ's death and resurrection. An integral Christian soteriology has to take into account the two poles of the redemptive work of Christ. None of these poles constitutes an autonomous salvific reality. Both of them form one indivisible mystery of Christ's salvation, whose beginng is the Incarnation, and the fulfilment His death and resurrection.Pozycja Kościół uniwersalnyBartnik, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)The author suggests an extension and deepening of the concept of Church beyond the meaning of comprising all the nations of the earth. Hence he suggests the name „universal” (universalis) for the Church as God's idea, God’s Kingdom, and as a community of rational beings, consisting not only of people, but also of all possible other humanities. Next he suggests the Polish name „powszechny” – „common” (communis) for the coextensive Church with the earthly history of redemption, along with the ages ante legem, sub legem and sub gratia. The name „catholic” should be linked with the Church historically established by Jesus Christ and his apostles, especially with the Roman-Catholic Church. And finally, to the question of the universal Church belongs the personal pleromisation, or personal fulfilment of the Church, which is the necessary element of a true universality.Pozycja Funkcja argumentacyjna cudów w pierwszych trzech wiekach KościołaRusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1979)The author analyses the references to miracles and their function in the “Acts of the Apostles” and in the writings of Christian writers of the second and third centuries. He comes to the conclusion that miracles did not have the argumentations value only, but were also the signs of the presence of God and of the actualization of the redeeming economy. Only in this theological perspective they had the function of pointing to the divine mission of Messiah-Jesus and to the rightness of trust in him, the influence of grace being critical here; they also pinted to the topicality of the history of redemption. They possessed their argumentation strength in connection with all the economy of redemption, and first of all with its central event, Jesus Christ, his revelation, his death and resurrection.