Teologia w Polsce - edycja elektroniczna

Teologia w Polsce - Półrocznik Towarzystwa Teologów Dogmatyków. Nowa seria

5,2 (2011)

SPIS TREŚCI
(table of contents)

dokumentacja
recenzje

artykułów / items: 11

Babiński, J., Ekoteologia jako odpowiedź na współczesny kryzys ekologiczny, Teologia w Polsce 5,2 (2011) s. 289-298

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La ecoteología como una respuesta a la crisis ecológica de la contempora neidad. Compendio
La ecoteología es una esfera nueva entre los cienias teológicas de la contemporaneidad. La ecoteología trata de crear un fundamento teológico para la problemática ecológica y también para la protección del ambiente natural. Se propone mostrar una perspectiva transcendental para estas ciencias. Se concentra de las cuestiones de la responsabilidad del hombre por la obra de creación, el problema del "pecado ecológico", los límites de la libertad humana en el aprovechamiento de los bienes de la naturaleza. Es un campo muy importante para el diálogo entre la teología y las ciencias de la naturaleza.

Góźdź, K., Chrystologia Logosu według Josepha Ratzingera, Teologia w Polsce 5,2 (2011) s. 237-247

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Logos -Christologie nach Joseph Ratzinger. Zusammenfassung
Die Logos-Christologie ist von der göttlichen Ontologie und Ökonomie her der Vorgang des ausgesprochenen Wortes vom Vater, also der Vorgang des Hervorkommens des Sohnes vom Vater. Es ist die Christologie der grenzenlosen Hingabe des Sohnes an den Vater und an diejenigen, zu denen er gesandt wurde, d.h. an die Menschheit. Der ausgesprochene Wort-Logos vom Vater ist die lebendige Wirklichkeit des sich mitteilenden Sinnes, der selbst Mensch geworden ist. Die Fleischwerdung des Wortes wird in Kreuz und Auferstehung Wortwerdung des Fleisches. Dank dieser Wortwerdung entsteht neue Qualität der ganzen Wirklichkeit, die Einheit, die Gott so sehr wollte, dass er für się den Preis des Kreuzes bezahlt hat. So ist nach Justin das Kreuz "das größte Symbol der Herrschaft des Logos […], ohne die es keinen Zusammenhang in der ganzen Schöpfung geben" würde. Logos ist im Verständnis der griechischen Philosophie der Sinn aller Dinge. Seine Fülle erreicht er jedoch erst in dem menschgewordenen Logos, im Wort, das Fleisch wurde (Joh 1,14). Die Einheit der göttlichen und der menschlichen Welt im Gott-Mensch bedeutet nicht nur das Bringen der Schöpfung zum Schöpfer, sondern auch die Lenkung des Menschen auf die Ewigkeit, auf Gott und auf die anderen Menschen. Eine solche Haltung, die eine Existenz des "Sein-Für" äußert, offenbarte der göttliche Logos in seiner Hingabe an den Vater und in dem Kreuzopfer Jesu. Von daher bedeutet die durchbohrte Seite Jesu eine ganz offene Existenz. "Der ganz Eröffnete, der das Sein ganz als Empfangen und Weitergeben vollzieht, ist damit sichtbar als das, was er im tiefsten immer war: als <>". Ebenso soll den Christen diese Haltung des Logos, d.h. die Verherrlichung Gottes und der Dienst an die Menschen, prägen. Es ist die Haltung der ersten Christen, die noch in Katakomben zu sehen ist, und zwar in den offenen und hochausgestreckten Armen beim Beten. Się spiegelt die letzte Geste Jesu am Kreuz wider: "Diese geöffneten Arme sind Ausdruck von Anbetung und auch gerade dadurch, dass się die völlige Hingabe an die Menschen ausdrückt, dass się die Geste der Umarmung, der vollen und ungeteilten Brüderlichkeit sind". Der betende Mensch verwirklicht sich, weil er sich zum Logos formt und Logos durch den Glauben wird. In der Liturgie spricht Logos und er kommt zu uns, um uns mit ihm zu vereinen und uns zu einem Leib zu machen. Der Sinn des Gebetopfers liegt eben darin, dass "wir selbst logoshaft werden und uns der schöpferischen Vernunft eingestalten".

Jagodziński, M., Kościół a demokracja, Teologia w Polsce 5,2 (2011) s. 273-288

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Kirche und Demokratie. Zusammenfassung
Trotz vielen Verschiedenheiten zwischen der Kirche und dem Staat wesentliche Elemente der Kirche zeigen eine demokratische Tendenz. Das ist eine Erbe und eine Aufgabe zugleich. Unmöglich ist in der Kirche eine Revision ihrer Konstitution, aber einige Postulate über ihrer Demokratisierung sind berechtigt. Richtig verstandene Hierarchie und Kollegialität in der Kirche sind notwendige Elemente der Communio. Strukturelle Realisierung der Communio könnte aber deutlicher sein bei der Verstärkung von ihrer synodalen Instanzen. Kirchliche Communio entfaltet sich auch in der Spannung zwischen gemeinsamen und amtlichen Priestertum, zwischen Laien und Hierarchie. Weil Kollegialität in der Kirche bedeut die Anwesenheit von demokratischen Elementen, soll man in der Kirche gesunde Formen von demokratischen Handlungsweisen und Zusammenarbeit unterstützen. Hierarchische und kollegiale zugleich Struktur der Kichre hat sich noch nicht erschöpft in ihrer Baumöglichkeiten der Communio als entsprechende Gestalt der Glaubengemeinschaft und die Anwendung bei dem richtig verstandenen demokratischen Handlungsweisen könnte sehr wünschenswerte Resultate beibringen.

Konieczna, A., Poetycka definicja Boga w utworach księdza Jana Twardowskiego, Teologia w Polsce 5,2 (2011) s. 339-349

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Poetic definition of God by priest J. Twardowski poems. Summary
A poetic definition - words apparently do not matching, not to be used in one sentence. However, in reference to God they seem to make sense. This appears because semantic and metaphorical richness, which characterizes poetic language, allows to extract and express what can not be expressed and defined using only the language of science. The article focuses on the qualities of God that are described not by a dogmatic theologian but by a poet. Twardowski himself clearly postulates that one should not seek to close God in the semantic meaning of any adjective. However, in his works he often takes the effort not only to reveal but also to determine God. How and to what extent is it possible with the help of poetry? - an attempt to answer this question is the purpose of this article. The method used is the analyzis of poetic texts and then presenting their reference to the attributes of God defined by dogmatic theology.

Moskałyk, J., Cyryla i Metodego dzieło chrystianizacji Słowian, Teologia w Polsce 5,2 (2011) s. 249-258

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The Cyril and Methodi us Work of the Slavs Christianization. Summary
Summing up this brief reflection on the work of Christianization done by the Saints Cyril and Methodius, let me once again refer to the intuition of F. Grivec, who observed that the Apostles of Slavs are the great spiritual patron saints of equal rights for all nations and the universal unity of the Church. This is why they fully deserve to be adored by both the Church of East Orthodox tradition and the Church of West tradition. What is more, the concern of their whole lives for the unity of Christians should one day connect the East and the West into the one Christian Family.

Parzych-Blakiewicz, K., Personalistyczne podstawy humanizmu chrześcijańskiego. Zarys problematyki, Teologia w Polsce 5,2 (2011) s. 299-309

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Personalistic Bases of the Christian Humanism. The outline of the problems. Summary
The article describes the quest of answer to the question for the complementarity of the personalism and Christian humanism. It consists of parts: Sources and anthropological aspects about the Christian humanism; Person and subject as the exploratory category, Christian Humanism in the personalistic system. The Christian humanism was defined as the cognitive and practical attitude based on foundations personalistic, and taking into consideration historico-salvific conditions. This permitted the statement that a purport of the Christian humanism was the promotion of Christian values with the regard of the context cultural-historic.

Piekarska, M., "Nowy" człowiek Bonhoeffera i nadczłowiek Nietzschego - próba porównania elementów dwóch antropologii, Teologia w Polsce 5,2 (2011) s. 351-370

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Bonhoefer's New man and Nietzsche's Overman - a confrontation of the anthropology elements. Summary
The subject of the paper is Dietrich Bonhoeffer's philosophy of a man, in particular, its connections with Friedrich Nietzsche's antropology. The author sows Bonhoeffer's philosophy based on the truth from the Bible and Nietzsche's philosophy based on rejection of the God.
The author compares he most important points of Bonhoeffer's and Nietzsche's antropology to show resemblances and differences. Philosophy of overman which was put into practise in Bonhoeffer's life ruined a dignity of a man. "New" man was overman's resist.

Sienkiewicz, E., Człowiek w myśli św. Augustyna, Teologia w Polsce 5,2 (2011) s. 259-272

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L'uomo nel pensiero di San Agostino. Sommario
Da San Agostino l'antropologia e un tema centrale che influisce su tutta la sua comprensione di Dio e del mondo; è un problema interpretato in modo soggettivo, interiorizzato e inseparabile dall'esperienze della percezione umana. L'uomo viene continuamente confrontato con i valori, tra i quali Agostino sottolinea l'importanza dell'intelletto che rende possibile la conoscenza della Verità. Questa invece viene interpretata come la causa principale di ogni felicità e il fondamento dell'unità con Dio. L'uomo è per Agostino imago Dei - l'immagine di Dio e addirittura uno spazio della divina presenza che si realizza soprattutto nell'anima umana. Come un elemento integrale della ragionevole natura umana Agostino indica anche liberum arbitrium (libero arbitrio) che viene interpretato ontologicamente e distinto da libertas (libertà) intesa come un compito che conduce al.. Raggiungimento di un'interiore autonomia dello spirito umano. Tra tutti gli esseri creati l'uomo occupa un posto particolare, connesso con il suo sviluppo e con la sua dinamicità, ma sempre intimamente legato a Dio.

Szukalski, W., Rady ewangeliczne we Wspólnocie Taizé, Teologia w Polsce 5,2 (2011) s. 325-337

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The ecumenical Comunity of Taizé. Summary
The Ecumenical Community of Taizé is a sign of the attempt to unify all Christians. As its Founder claimed, implementation of the evangelical counsels is crucial to accomplishing this goal. Brother Roger pointed to celibacy, poverty and obedience as means of brotherly love. Celibacy also contributes to living in the spirit of freedom, which in turn results in greater love and becomes an evident sign of the Resurrected Christ and the approaching Kingdom of God. Poverty, which the brothers regard as a community of goods, allows them to have complete faith in God through the spirit of mutual dedication. The implementation of this evangelical counsel also bears fruit in the form of aid to those in need, thus becoming a sign of hope for the world. Finally, mutual service in the community implemented through obedience is the practice of imitating the relations within the Holy Trinity. After all, the purpose of life for each brother is to do God's will. The implementation of the evangelical counsels is the underlying moral imperative to the Community of Taizé, which thus fulfils its apostolic and missionary vocations.

Szwarc, K., "Chrystologia doświadczenia" św. Tereski z Lisieux, Teologia w Polsce 5,2 (2011) s. 311-324

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"The Experience Christology" Of St. Theresa Of Lisieux. Summary
The article presents the Christology of St Theresa of the Child Jesus and the Holy Face, perceived through her experience of faith, through a reality of life in a personal and individual relation with Jesus. Jesus, whom she had known from the Gospel and from the faith witness of the Church, is this One, whom she personally met and felt on her own way of life, wherein He became her inseparable Companion, the Master of life and the Bridegroom in love.
For Theresa, Jesus of Nazareth is not an abstract subject of her girlish admiration. He is God, who became a man, gave himself away in a death and resurrected. Such Jesus - living, appeling and acting - was experienced by a youthful, mature woman behind the walls of a monastic Carmel. She was experiencing Him through the faith, that was shepherded in love the way of suffering through a dark valley of His absence. Through hope and love, she joined the Crucified to the core there, recognizing a sense of suffering. That is why the faith experience of Theresa is throughout the Christocentric one - rationally, emotionally and existentially, formulating in an integral and toward Paschal way the mystery of the Incarnation, wherein a meeting of God and man in the mystery of love is the focal point. This meeting becomes a foundation and a source of a spiritual maturity of Theresa, who is prepared to follow Paschal footsteps of Christ on her own way of life, joining her Master in love and destitution.

Szymik, J., "Aleś mi utworzył ciało" (Hbr 10,5). Teologia inkarnacji według J. Ratzingera/Benedykta XVI, Teologia w Polsce 5,2 (2011) s. 219-236

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…but a body you prepared for me … (Heb 10:5). The Theology of the Incarnation According to J. Ratzinger / Benedict XVI. Summary
J. Ratzinger / Benedict XVI proposes a theology of the Incarnation built on the Christology of meaning. In essence, he derives it from two biblical texts: the Prologue of the Gospel of John and the Epistle to the Hebrews. The present Pope closely links the event of the Incarnation with the creation and the Trinity dogma. The Word that became flesh had existed since the beginning (the eternal Logos); the Incarnation is a consequence of the intra-Trinitarian relationship. Jesus of Nazareth is the Son of God - this is the central Christological truth, whose gospel testimony is to be found in the words of Jesus Himself and in His prayer. Therefore, the event of the Incarnation is at the same time an event of revelation and salvation: Jesus is the real "place" of God's presence and the real "instrument of propitiation" - hilasterion. The historical singularity and the material limitation of Jesus of Nazareth's life as well as the consequent sacramental spirituality of the Church are, on the one hand, a manifestation of God's humility and, on the other, a guarantee of divine presence and the definiteness of salvation. The death and resurrection of the Son of God restores the original (created) meaning to the world and gives it the ultimate meaning, which man regains by participating in the Son's gesture - His relation to the Father.