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Teologia w Polsce - Półrocznik Towarzystwa Teologów Dogmatyków. Nowa seria

6,1 (2012)

SPIS TREŚCI
(table of contents)

dokumentacja
recenzje

artykułów / items: 14

Bujak, J., Propozycja odnowy traktatu antropologii teologicznej w środowisku mediolańskiej szkoły teologicznej: kard. A. Scola i pismo "Teologia", Teologia w Polsce 6,1 (2012) s. 45-61

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A SUBMISSION OF THE RENEWAL OF THE THEOLOGICAL ANTHROPOLOGY TREATISE IN THEOLOGICAL FACULTY OF NORTHERN ITALY: CARD. A. SCOLA AND THE 'TEOLOGIA'. Summary
The aim of this article is to show the correspondence between a 'new atheism', which Richard Dawkins is the most prominent representative, and the XIX century materialistic atheism of L. Feuerbach and K. Marks. It is also a kind of polemic about some R. Dawkins' objections to religion, especially Catholicism, included in his book "The God Delusion".

Dąbrowski, J., Doświadczenie Ducha Świętego w życiu Maryi, Teologia w Polsce 6,1 (2012) s. 143-154

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EXPERIENCE OF THE HOLY SPIRIT IN THE LIFE OF VIRGIN MARY. Summary
The promise of the New Covenant, which was given by God to Israel, realizes in Virgin Mary who belongs to this nation. She receives, in her faith, the Holy Spirit. According to the prophecies of the Old Testament she hereby becomes the 'Daughter of Sion' and the 'Ark of the Covenant' - the personal 'place' of the transforming activity of the Third Divine Person. The bond with the Holy Spirit makes possible her profound relationship with the Father and the Son. Through this bond she becomes holy, consecrated to God (theosis). There exist certain signs of the internal transformation - phenomena of the holy Spirit: spiritual joy or prophecy's charisma.
Theology notices active and model presence of Mary in the community of Church. Therefore the experience of the Spirit in the life of Virgin Mary becomes a revelation of His presence in the community of Christians and an invitation to receive him by faith. The behaviour of Virgin Mary encourages to listen to a speech of the Spirit and to accept signs of his activity. Her behaviour is also a measure which lets recognize whether presence of the Holy Spirit experience is authentic and really profound

Gacka, B., Personalizm chrześcijański kluczem Soboru Watykańskiego II, Teologia w Polsce 6,1 (2012) s. 63-75

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CHRISTIAN PERSONALISM AS A KEY TO THE SECOND VATICAN COUNCIL. Summary
Dr. Robert Skrzypczak published a book entitled "Karol Wojtyła na Soborze Watykańskim II" ("Karol Wojtyła During the Second Vatican Council"). It is a compendium of the 24 interventions proclaimed by Bishop Karol Wojtyła during the Second Vatican Council (1962-1965). According to Bishop Wojtyła Christian personalism is a key to the Council. It means a clear principle of personalism in dogmatic, moral and social teaching of the Church, catechumenate of the Church and Christian personalism in the relation of the Church to the modern world (atheism, apostolate and family). Our Lady is Mother of God (Mater Dei) and Mother of the Church (Mater Ecclesiae).

Kubicki, D., W sprawie warunku pozostawania teologii polskiej "Benedicta" dla narodu i społeczeństw Zachodu, Teologia w Polsce 6,1 (2012) s. 191-209

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IN THE MATTER OF POLISH THEOLOGY REMAINING BENEDICTA FOR THE NATION AND WESTERN SOCIETIES. IMPERATIVE OF OVERCOMING THE EXCLUSIVITY OF THE NEO-POSITIVIST AND NEO-KANTIST PARADIGM. Summary
The author stresses that only in cooperation with the Church hierarchy can theology fully become "benedicta" for the postmodern present, overcoming the spiritual atmosphere of postmodernism marked by neo-positivism and neo-kantism.

Kunka, S., Natura człowieka a ludzka płciowość, Teologia w Polsce 6,1 (2012) s. 89-100

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THE MAN'S NATURE AND THE HUMAN SEXUALITY. Summary
To understand the human person, it is necessary to understand theme of the man's nature. Anthropology practiced in the spirit of personalism cannot neglect this theme. The human nature is not something abstract, but always belongs to a concrete person. It is expressed in it. On the other hand, the nature is the basis of the existence and the action of that person. The man's nature is one for all human beings, but takes two expressions: masculinity and femininity. The sex of man is an important expression of human being, because man was created as male and female (cf. Gen 1:27). The human sexuality has an ethical dimension, which is manifested, among other things, by the virtue of charity. It must be kept it in mind that the man's sex also has a theological dimension. The masculinity and the femininity, with their corresponding the fatherhood or the motherhood, are the forms of realization of the divine will in the lives of the concrete persons, and are also the way of personal sanctification.

Nadbrzeżny, A., Papież Słowianin do braci Słowian. Fenomen słów i spotkań, Teologia w Polsce 6,1 (2012) s. 101-114

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SLAVIC POPE TO FELLOW SLAVS. THE PHENOMENON OF WORDS AND MEETINGS. Summary
John Paul II (1920-2005) was the first Slavic pope in the history of the Church. He engaged to play a major role in promoting Slavic nations in Europe. One of his aims was to remind us the creative presence of Slavic Christians in the community of universal Church. In the first part of this paper the author analyses two important documents of papal teaching (encyclical "Slavorum apostolic" of 1985 and the apostolic letter "Euntes in mundum" of 1988). The Pope reminded us the dignity and deeper meaning of the Christianisation of the Slavs. He understood this as a grand event in the history of salvation. Describing the mission of St. Cyril and Methodius and the baptism of Kievan Rus, John Paul II called the Slavs to rediscover the spiritual Christian values hidden in their native culture. The Slavic Christians should show Europe a full meaning of ecclesial catholicity and embrace the difficult challenge of meeting diverse cultures and religions. They are called to create unity of the Eastern and Western traditions in the Church and recognize dignity and human rights of every person, nation and culture. They are to overcome ethnic tensions and develop the dynamism of evangelisation. Indirectly the Pope drew attention to the political situation of the world enslaved by communism in Eastern Europe.
In the second part of the article the author discusses John Paul II's meetings with Andrei Sakharov, Mikhail Gorbachev, and Andrei Gromyko. Pope talked to people having different concepts of man, politics, history and ethics. Even the toughest audiences he regarded as a pastoral challenge. He believed that Christ was never a threat to man and can become an answer to the toughest questions. In an atmosphere of respect for the speaker, John Paul II strongly defended human dignity and the right of people to freedom of religion.

Pek, K., Z Ewangelią od-nowa. Katolickie założenia ewangelizacji kultury, Teologia w Polsce 6,1 (2012) s. 77-87

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WITH THE GOSPEL ANEW. THE CATHOLIC VIEW OF THE EVANGELIZATION OF CULTURE. Summary
After the Second Vatican Council, the Catholic Church considers itself as a misterium, a communio, and a missio. This is the Trinitarian vision of the Church. The Father sent the Son and the Spirit: out of these two missions a community is born. For two millennia the Church has been proclaiming faith in many dimensions. A new culture has been born of Christianity, but Christianity cannot be reduced to culture, it cannot be a mere guardian of the past. In its very heart lies the non-proselytic mission to spread the Gospel, a mission whose importance is being more and more readily acknowledged with time. A bishops' synod is planned for the year 2012 in Rome. The available lineamenta not only augment the call for a new Evangelization but also draw attention to the contemporary context of people's lives. It is noted that the 20th c. wars and totalitarian systems, responsible for the deaths of millions, have not only lead to the rejection of Christianity but also of what or who was before considered a paragon to follow. Nihilistic attitudes are surfacing and transforming into anarchy; social attitudes prioritize changes in those laws which shelter people from misfortune and misery. The conversion of hearts is necessary in both cases. The Church proposes, in this context, the Word of Jesus Christ, who reinstalls the proper sense of the human life. This means, in turn, the need to evangelize contemporary culture.

Piekarska, M., Modlitwa osobista jako droga do przebóstwienia w ujęciu metropolity Kallistosa Ware'a, Teologia w Polsce 6,1 (2012) s. 155-176

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PERSONAL PRAYER AS A WAY TO THEOSIS FORMULATED BY KALLISTOS WARE. Summary
This paper shows personal prayer as a way to theosis formulated by Kallistos Ware. It is also an attempt to show the role of a body in a prayer. Orthodox Church, being strongly influenced by Fathers Tradition, teaches that hesychia is a state of peace for a person who prays short formula 'Jesus Christ, the Son of God, have mercy on me'. the prayer that is of a mouth at first, becomes through a prayer of intellect to a prayer of a heart, that is a constant being in front of God. Prayer of a heart makes a man the prayer. Becoming a prayer assumes participation of a body. Jesus revealed His divinity in the body. Hesychia is then a prayer of a holy person and has its result in unification. A person who does not sleep but prays through the light of Tabor makes his nature better. Theosis is final unification.

Sienkiewicz, E., Poznawczy realizm egzystencjalny według św. Augustyna, Teologia w Polsce 6,1 (2012) s. 21-30

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COGNITIVE EXISTENTIAL REALISM ACCORDING TO SAINT AUGUSTINE. Summary
Although bishop of Hippo did not develop his epistemology in a methodical manner, he determined himself two tasks: aiming towards theory which would not depart from life as well as towards discovering the truth by gaining wisdom which would make him capable of it. As he was getting closer to the second task, an illusion and doubts appeared, but he managed to overcome it by means of original conception of entity which, in christianity, identifies with wisdom. this drew his attention in a direction of internal dimension of human life - a soul which comes into a relation with the truth, overcoming obstacles on the way of a subject to an object, accompanied by threats of sensualism and idealism.
Recognition of human soul seems to be the basic belief of Augustine's realism, but on the other hand by means of distinction of existential truth which allows to reconcile its absolute feature with a possibility of being mistaken. Discussing the corporal, spiritual, intellectual and supernatural vision, Augustine presents human soul as being capable of mystical union with God by the use of the corps and its senses as well. Another reason supporting Augustine's theory is, in his opinion, its practical nature, as human being wants to recognize the truth, to acquire real truth which is the basic of a fortunate life.

Szulc, M.J., Osobowy wymiar prawdy, Teologia w Polsce 6,1 (2012) s. 177-190

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THE PERSONAL DIMENSION OF THE TRUTH. Summary
This brief essay is an attempt to comprehend the reality of the truth - as so called 'the whole' and taking into account its various representations (whether in a form of a dogma of faith or a moral truth, or a scientific claim) - in its personal (relational) dimension, and in the context of an idea of possibilities possessed by every man to explore it. Reconciliation of the thesis of the objectivity of the truth with the validation of its involvement in the rich world of persons, as well as its specific subjection to epistemological laws of hermeneutics, belongs to the aims of the article.
Following the concepts of the Second Vatican Council, the eastern theology (gnosis wisdom) and some views of the Eastern Fathers of the Church, were presented the characteristics of the truth, such as: the whole, dialogism, unity, dynamism and necessary connection with the mercy. The permanent truth content is combined with a dialogic communication and cognition, which must be subjected to the demands of love and placed in a complex dynamic constitution of a human being. The text has put emphasis on asceticism, prayer, intuition and striving for holiness, as methods of a holistic overview of the world and God. The whole, personality and dynamism assume the involvement of all human internal authorities and elements, which as a holistic openness to the truth, one can consider the soul or reason. Finally, the truth is mystical, it is the Truth, Jesus Christ.

Szwarc, K., Eucharystia jako "osoba" miłującego Chrystusa w świetle teologii Romano Guardiniego, Teologia w Polsce 6,1 (2012) s. 115-126

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THE EUCHARIST AS A 'PERSON' OF LOVING CHRIST IN THE LIGHT OF ROMANO GUARDINI'S THEOLOGY. Summary
The article presents the personalistic perspective on the mystery of the Eucharist, as an evolving relationship with people who love: God and man, in the view of Romano Guardini, the German theologian of Italian descent. The Eucharist makes present the whole life of Christ, who makes Himself known as the heights of love. A man proceeds in his human life to this summit and he comes to understand it in an encounter with the loving person of Christ. This is the love of the Person of Christ, who absolutely devotes everything to save the man, whom He loves. That is why the act of love, which is revealed by the Person of loving Christ, expresses itself in the dedication with a sacrifice of cross as its climax. The love of someone who is prepared for anything, may truly transform this to whom it is addressed.
In the Eucharist, there is not only the expression of that love of presence, but above all, it offers nourishment to the man, who provides him a participation in the love of the Loving Person. The nourishment is life and sacrificial love, expressed 'by' and 'in' the Person of Christ, who as a whole gives Himself to the man out of love, feeding him with what He is, transforming him into Himself.

Szymik, J., "Logos" i "ratio". J. Ratzingera/Benedykta XVI opowieść o Bogu, który obdarza łaską rozumu i łaską wiary, Teologia w Polsce 6,1 (2012) s. 5-19

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LOGOS AND RATIO. HISTORY OF GOD WHO BESTOWS HIS DIVINE GRACE OF REASON AND FAITH BY J. RATZINGER/BENEDICT XVI. Summary
In his works, J. Ratzinger/Benedict XVI devotes a lot of attention to the issues of faith and reason, their interdependence, inseparability and necessity. He considers these issues crucial for today's civilisation, mentality and culture, in which reason remains dormant or blind. By rejecting faith, the present day - paradoxically - narrows human reasoning capabilities. Thus, the Pope calls for the 'broadening of reason', i.e. its orienting towards cognition of truth, based on 'thinking about the world as a whole'. This can be done thanks to faith and love, which enable men to transcend their cognitive limitations. Adequate balance and cooperation between reason and faith protect men either from irrationality of faith or profanity of reason. Whereat, the Pope derives anthropology from Christology: acting in conformity with reason means acting in accordance with Logos. Both faith and reason are signs of grace. Men can discover truth about themselves in Christ.

Villar, J.R., "Ordo presbyterirum" y "presbyterium", Teologia w Polsce 6,1 (2012) s. 31-44

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COLLEGE OF PRIESTS. Summary
"Ordo presbyterorum" and "Presbyterium" are not distinct realities, because "Ordo presbyterorum" exist and is realised in the whole of all "Presbyteria". Sacramentally, all presbyters are part of "Ordo presbyterorum" and simultaneously of particular "Presbyteria", in which "Ordo presbyterorum" is realised existentially. That is why presbyters do not posses 'two' separate kinds of membership, nor 'double' membership, but the sacramental, single, and 'simultaneous' membership of "Ordo presbyterorum" and their "Presbyteria". This sacramental bond alone causes simultaneous membership of "Ordo presbyterorum" and "Presbyteria". Pursuant to the same and single sacramental title, the membership of "Ordo presbyterorum" is sacramental and direct and so is the membership of "Presbyterium", in which "Ordo presbyterorum" exist and is realised.

Zboralska, M., Przekraczanie siebie fundamentlną kategorią antropologii Karola Wojtyły - Jana Pawła II, Teologia w Polsce 6,1 (2012) s. 127-141

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TRANSCENDING ONESELF AS THE FUNDAMENTAL CATEGORY OF THE ANTHROPOLOGY OF KAROL WOJTYŁA - JOHN PAUL II. Summary
The purpose of the article is to reveal that transcending oneself is the fundamental category of the anthropology of Karol Wojtyła - John Paul II. The concept consists of three dimensions: self transcendence, transcendence towards others and transcendence towards God. It is presented both in philosophical and theological works of Karol Wojtyła - John Paul II. Self transcendence means going beyond oneself in moral conscience for the sake of real good. Transcendence towards others is expressed by the concept of participation and reveals the vocation of a man to be a gift creating the community of persons. Transcendence towards God signifies going beyond oneself not only in terms of reason, but especially through faith, hope and love.