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Teologia w Polsce - Półrocznik Towarzystwa Teologów Dogmatyków. Nowa seria

5,1 (2011)

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artykułów / items: 10

Drzyżdżyk, S., Piekło - odrzucona miłość Boża, Teologia w Polsce 5,1 (2011) s. 41-55

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HELL - GOD'S REJECTED LOVE. SUMMARY
Paper "Hell - God's Rejected Love" deals with a subject that is always lively and exciting for a theological reflection on man's ultimate fate. It concerns Hell, which - as Karl Rahner says - is a real and unavoidable possibility for pilgrims. The paper touches upon such notions as: relation between love and freedom, the absurdity of Hell, and ambiguity of Biblical texts which on the one hand include rather strict words about damnation, but on the other, leave no doubt that universal redemption is the will of God. The paper shows love as a choice which is not a risk but a continuing inner appeal to man's freedom to want to choose God. However, one who consistently rejects love becomes a creator of Hell as it is man that is ultimately the maker of Hell in the same way as he is the maker of sin.

Góźdź, K., Bóg jako Istnienie Osobowe, Teologia w Polsce 5,1 (2011) s. 23-29

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GOTT ALS PERSONALE EXISTENZ. ZUSAMMENFASSUNG
Die christliche Theologie interpretiert die Offenbarung über die göttliche Existenz in Ex 3,14 "Ich bin der Ich-bin!" (Ehjeh aszer Ehjeh, Ego eimi ho oon, Ego sum qui sum) ursprünglich systematisch und metaphysisch als Existenz oder als Existierender in absoluter Weise, und erst dann sekundär proexistentialisch genommen als Existenz, die jemandem Hilfe und Heil leistet. Das metaphysische Verständnis wird generell vom Thomas von Aquin als subsistierende Existenz - Ipsum Esse Subsistens formuliert. Erst seit kurzem hat man darauf aufmerksam gemacht, dass Jesus sich selbst das Attribut von Jahwe offiziell zugeschrieben hatte, indem Er sagte: Ego eimi; "Ich bin". So muss man heute hinzufügen, dass das Wesen Gottes die unendliche Existenz bedeutet, und dabei nicht anonyme, sondern personale Existenz. Sie wird in "Ich bin" ausgedrückt. Der höchste Grund für die Existenz ist also die Person Gottes.

Kochaniewicz, B., Ślady chrystologii politycznej w kazaniach św. Leona Wielkiego, Teologia w Polsce 5,1 (2011) s. 31-39

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LE TRACCE DELLA CRISTOLOGIA POLITICA NEI SERMONI DI SAN LEONE MAGNO
L'analisi dei discorsi del papa san Leone Magno ha evidenziato una presenza delle espressioni, che infatti sono le tracce di cosiddetta cristologia imperiale, che dominava nella riflessione teologica del IV secolo. Queste espressioni che si riferivano alla regalita' e alla dominazione di Cristo, sottolineavano da una parte la consostanzialita' di Cristo con il Padre, opponendosi in questo modo agli errori di arianesimo. Dall'altra invece, mettendo insieme una dignita regale di Cristo e la persona di cesare, mostravano un vero modello dell'imperatore cristiano. Ricordavano che egli deve aver cura del regno di Cristo sulla terra, difendendo i suoi fedeli dal pericolo delle eresie, ma anche cercando di far estendere le frontiere di questo regno.

Kunka, S., "Teologia wybrania". Kilka myśli na temat wybrania człowieka przez Boga, Teologia w Polsce 5,1 (2011) s. 57-73

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"DIE THEOLOGIE DER AUSWAHL". KURZE ERWÄGUNGEN ZUM THEMA ERWÄHLUNG DES MENSCHEN VON GOTT. ZUSAMMENFASSUNG
Das Theologische Verstehen der Kategorie - Auswählung weicht bedeutend von der umgangsprachlichen Gebrauchs dieses Wortes ab. Die Idee der Erwählung durchdringt den Kern der Bücher des Alten Testaments. Allerdings bringt nur Jesus Christus ein besseres Verständnis (ver. Eph 1,1-12).
Das richtiges Verständnis der Kategorie der Erwählung erfordert die Berücksichtigung die Idee des göttlichen Pädagogik, der göttlichen synkatabasis (condescentia divina) in der Heilsgeschichte und in der Offenbarung. Andererseits sollte man diese Idee in die persönliche und Communio-Perspektive einbeziehen. Das erlaubt die Bedeutung der menschlichen Freiheit gegenüber Gottes Erwählung und die Zielstrebigkeit der Handlung von Gottes Vorsehung zu erkennen.
Gott erwählte schon den Menschen schon im Moment der Erschaffung der Welt. In Adam erwählte Gott alle Menschen (ver. Apg 17,26). Das Geschöpf ist nämlich ursprünglich Auswahl (aus dem Nichts ins Sein). Diese Erwählung wurde vom Menschen Jesus Christus geleistete Erlösung bestätigt (Rom 5,15). Christi Blut wurde "für viele" ausgegossen (Mt 26,28; Mk 12,24). Auf diese Weise tat Gott alles um Menschen letztendlich auszuwählen (erlösen). Allerdings bleibt hier Mensch mit seiner Willen frei, diese Entscheidung Gottes endgültig anzunehmen. So tat Gott alles, damit den Mensch mit seiner persönlichen Entscheidung Gottes Erwählung anzunehmen und zugleich Anteil daran haben kann (ver. Dtn 30,19-20).

Kupczak, P., Wolność osoby ludzkiej według Karola Wojtyły - Jana Pawła II, Teologia w Polsce 5,1 (2011) s. 107-121

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DIE FREIHEIT DER MENSCHLICHEN PERSON IN KAROL WOJTYLAS AUFFASSUNG - JOHANNES PAUL II. ZUSAMMENFASSUNG
In der Antropologie von Johannes Paul II ist die Freiheit eng mit dem Phenomen der menschlichen Person verbunden. Der Mensch afirmiert sich selsbst durch die Freiheit, die die Grundlage seines moralischen Lebens ist.
Die Freiheit ist die Eigenschaft der menschlichen, geschaffenen Natur und gehört zu der ontologieschen Struktur des Menschen. Der Mensch aktualisiert seine Freiheit, indem er das wahre Gut wählt. Die Wahrheit stiftet das richtige Benutzen der Freiheit. Der Mensch realisiert sich als Mensch, indem er seine Freiheit verantwortlich benutzt. Die Freiheit verwirklicht sich durch Liebe, die als Gabe von sich selber verstanden wird. Das Drama der menschlichen Freiheit liegt in der Sünde, in der Verneigung der Wahrheit über sich selbst. Jesus Christus realisiert vollkommen den Sinn menschlicher Freiheit durch die Liebe.

Maliszewska, A., Pierwsza Osoba Trójcy Świętej w teologii Elizabeth A. Johnson. Analiza She Who Is... na tle tendencji teologii feministycznej, Teologia w Polsce 5,1 (2011) s. 123-137

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THE FIRST PERSON OF THE TRINITY ON THE THEOLOGY OF ELIZABETH A. JOHNSON. ANALYSIS OF SHE WHO IS...ON THE BACKGROUND OF TENDENCIES IN FEMINIST THEOLOGY. SUMMARY
The purpose of this paper is to show how Elizabeth Johnson depicts the First Person of the Trinity in her book She Who Is: The Mystery of God in Feminist Theological Discourse. Firstly, to highlight the peculiarities of the First Person, the author presents two other Persons of the Trinity. Secondly, the author describes the First Person, who Johnson calls Mother - Sophia, on the background of works of other feminist theologians who also portray God as Mother.
The general conclusions are as follows. 1° Johnson assigns an important role to language which describes God. 2° Johnson prefers to assign some attributes to God in general rather than to particular Divine Person. 3° In spite of the second conclusion, we can find one distinctiveness of the First Person - it is to be the source and goal of all creatures but also the divine origin in the Blessed Trinity.

Szwarc, K., Kościół jako realitas complexa w świetle tajemnicy obcowania świętych, Teologia w Polsce 5,1 (2011) s. 75-94

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CHURCH AS A REALITAS COMPLEXA IN THE LIGHT OF THE COMMUNION OF SAINTS. SUMMARY
The article is an attempt of perceiving a complex reality of the Church - realitas complexa - in the light of the article of faith: I do believe in the Communion of Saints. In the light of this mystery of the Church is a community of people - both these being on a pilgrimage way of faith and those who had already entered through death into a state of eschatological fulfillment, or need any further purification after death, to be fully unified with God. This is a complex community, embracing either the living people or deceased ones. It is based on a community of love created by the Triune God in Himself. Communio sanctorum is made of people (living on the earth and being on the pilgrimage way of faith to heaven, the saved ones and the purifying ones) with the within-trinitarian Divine life (KDK 18.19.21). This community initiated by Father is built by Christ, and it creates in Him a community of life, love and truth of the One Mystical Body (KK 9.50; KDK 32; DM 3), where Christ is both the source of this community and its eschatological end at the same time (KK 50; KDK 39; DE 20). The Holy Spirit is the principle of unity, mutual communication and relations within this complex reality (KK 13; DE 2; DM 40). The One Spirit creates and animates the One Body of Christ, guiding one to which others had already been reached by the other ones. And what builds the Mystical Body of Christ and constitutes a community to some extent, is the Eucharist, which unifies the one Who builds - Christ (head of the Body) with those from whom the construction is made and who wants to co-build (members of the Body). Here a purpose and a meaning of the built community of saints is revealed in the most absolute way - brotherly supper of a heavenly feast. Here the conclusion and its purpose is comprised, where some go and others are already sitting down, but all of them standing together around the same table, which means a fulfillment for ones and only a foretaste for the others. At the same time, the Eucharist gives us the subject of the fullest communion of saints - a community of people taking part in the community of goods and it is widely understanding. These living on the earth may share material goods apart from the spiritual goods. The purifying ones, the saved ones and those being on the pilgrimage way of faith exchange among themselves the spiritual goods and prayer, forming a community of life, love and truth.
This exchange of goods, which occurs in a community of people, is dictated by the mutual concern of love to fulfill a purpose of the communion sanctorum. And this goal is reflected in a glory of God, praised by the community of Church on the earth and in heaven, in the form of a holy life, unified with God.

Szwarczyński, J., Wcielenie zaprzeczeniem Bożego cierpienia?, Teologia w Polsce 5,1 (2011) s. 95-105

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L'INCARNATION COMME LA NEGATION DE LA SOUFFRANCE DE DIEU. SOMMAIRE
Il semble qu'attribuer la capacité de la souffrance a Dieu est justifié dans la théologie contemporaine. La cause de cet état de choses est la situation dans laquelle la théologie est pratiquée (apres Auschwitz) ou Dieu qui n'est pas passible de la souffrance fait l'impression d'etre insensible aux problems de sa propre créature. C'est pourquoi les théologiens essaient d'introduire la catégorie de "la souffrance active" meme si elle est étrangere aux existences accidentelles. Il paraît que ce point de vue passe la mystere fondamentale du christianisme c'est-a-dire l' Incarnation. La Révélation montre que Dieu n'est pas absent, tout au contraire il entre personellement dans la situation de l'homme en acceptant sa nature parmi autres par sa propre souffrance. Par cela le Fils de Dieu a fait la récapitulation de chacune vie humaine et il a donné le sens salutaire a la peine, la faiblesse etc. L'Incarnation est la réponse définitive de Dieu au problem de la souffrance; grâce a elle Dieu qui n'est pas passible de la souffrance est devenu souffrant comme sa création.

Szymik, J., Deus providebit. Bóg wobec cierpienia według J. Ratzingera/Benedykta XVI, Teologia w Polsce 5,1 (2011) s. 5-22

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DEUS PROVIDEBIT.GOD'S ATTITUDE TOWARDS SUFFERING, ACCORDING TO J. RATZINGER/POPE BENEDICT XVI. SUMMARY
The question concerning God with regards to suffering, involving His attitude towards human experience of suffering, constitutes a crucial point of theology, while the corresponding answer has been inextricably linked with the image of God Himself and forms the very essence of Christian faith. J. Ratzinger/Pope Benedict XVI elicits the image of God emerging from biblical stories of suffering: Abraham's (Moria), Job's and, finally, Christ's (cross), their redemptive-historical apogee. Further to the story of sacrifice of Isaac, the Pope converts Abraham's words: 'God will provide' into - so to speak - a pivot, and - at the same time - a punch line of the theological analysis of the problem and indicates multiple connotations of this notion. God does not solve the secret of suffering outside Himself; consequently, men may get an answer only by entrusting God with the whole burden of their existence. Honesty, confidence and humility of prayer enable men to discern and understand that suffering - though remaining drama and raising justified objection - proves to be the place of cognition of God, who finally "changes" men (in their suffering), saves and redeems them.

Wilkołek, R., Średniowieczne modele i teorie unii hipostatycznej - tło i struktura chrystologii św. Tomasza z Akwinu, Teologia w Polsce 5,1 (2011) s. 139-154

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THE MEDIEVAL MODELS AND THEORIES OF THE HYPOSTATIC UNION - THE BACKGROUND AND THE STRUCTURE OF SAINT THOMAS AQUINAS' CHRISTOLOGY. SUMMARY
One of the principles of the scholastic Christology was the conviction about the necessity and possibility of creating the hypostatic union's theological models. As theoretical constructions their roles were to make presenting of the new theological hypotheses easier.
As the author of this article points out, remarkable medieval attempts of showing the hypostatic union with the correct patterns could be found in the works of Peter Abelard, Saint Bonaventure and Albert the Great. These models were rarely developing their intuitions suggesting the wider perspective only. Because of that the reader learns about systematic panoramic view of the 13th century Christology in the second turn. These are the three existing in that time theories pronounced by Peter Lombard in his Sentences. They define the limits of the medieval Christological reflection and they are the basis of Aquinas' thought which by critically using the whole-part model is the most important subject of this article.