Rosik, Seweryn2023-03-102023-03-101993Roczniki Teologiczne, 1993, T. 40, z. 3, s. 41-52.0035-7723http://theo-logos.pl/xmlui/handle/123456789/4917Autor tłumaczenia streszczenia: Jan Kłos.The author’s paper reflects the basic problem in Christian life. It is the theologico-moral implications of the mystery concerning creation and salvation which mystery determines the ontological and axiological dimension of Christian existence. Due to the fact of creation and redemption, coming about thanks to Christ, the Son of God, man has reached the state of a particular transformation of his whole personal structure. This transformation is called „deification” Man has become „new man”, receiving the gift that God’s life granted to him. The Initiator and Creator of „new mankind” is Christ, God’s „Word became flesh and dwelt among us” (J 1, 14). Thanks to that, mankind has gained the ultimate fulfilment. Christ as „the image of the invisible God” (Col 1, 15) is at the same time a prototype of the whole mankind. In this role He becomes an objective, universal, and at the same time concrete norm of Christian behaviour. He is „ the way, and the truth, and the life” (J 14, 6) of Christians. He justifies any moral laws and calls on to „being” in Him as participation in the life and action of God. The mystery of man is clarified in the mystery of the Incarnate Word (KDK 22). He creates the Christian as the „new man” as well as creates a certain state of identity with Himself. This comes about in sacraments through baptism and other sacraments. The Christian becomes from that moment on „a new creation” (II Cor 5, 17) and a member of the Supernatural Fellowship of the People of God. Thus the whole reality of Incarnation and Redemption is assimilated. The man, endowed with the gift of freedom and responsability, and aware of his dignity as „the child of God”, reads out in himself the normative echo of his own „becoming Christ”: „It is no longer I who live, but Christ who lives in me” (Ga 2, 20). In keeping with the theologico-moral principle: „Agere sequitur esse” the action is an unveiling of existence. The „new man” (esse) is supposed to act (agere) as it is required of him by Christ who lives in him. It means to direct oneself by the law of grace, the law of love, the law of kairos (charismatic normative). The „new man” in Christ as a fellowship entity, dialogai entity transforms not only himself in an individual manner, but also shapes the models of social life, joining in every sphere of human activity the building of „the civilization of love”.plAttribution-NonCommercial-NoDerivs 3.0 Polandhttp://creativecommons.org/licenses/by-nc-nd/3.0/pl/człowiekJezus ChrystusczłowieczeństwoMagisterium Kościołasobór watykański IIsobórnowy człowieksakramentyBógchrześcijaniemiłośćdialogosobahumanJesus ChristhumanitycouncilSecond Vatican CouncilVatican IInew mansacramentsGodChristianslovedialoguepersonteologiatheologyteologia moralnamoral theologydokumenty Kościołanowe stworzenienew creationArticle