Poznańskie Studia Teologiczne
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Teologiczna ocena prośby o obcą interwencję przeciw rodakom w 1 Mch 6,21-27
Get PDFThe passage 1 Macc 6: 21-27 contains no less than a request of renegades from the Jewishcommunity for military intervention of the Seleucid troops in Judea. This request serves to endthe Maccabean Revolt and continue with the policy of transforming Israel into a region completelysubmitted to the central royal authority. As such, and from a theological point of view, therenegades’ request receives a completely negative evaluation from the inspired author. The question why the citadel’s besieged defenders even manage to escape and do it successfully is given here much thought. If God is in one way or another the foundation and cause of all human activity in the theology of the Old Testament, then the successful escape could be evaluated as God’s objection to the arbitrary actions taken by Judas, who becomes too intoxicated with his previous achievements. The siege of the citadel might be perceived as the insurgents’ insubordination to God’s will and consequently a beginning of His withdrawal from supporting the rebels, which ultimately ends in their defeat in the soon-to-come Battle of Elasa.The passage 1 Macc 6: 21-27 contains no less than a request of renegades from the Jewishcommunity for military intervention of the Seleucid troops in Judea. This request serves to endthe Maccabean Revolt and continue with the policy of transforming Israel into a region completely submitted to the central royal authority. As such, and from a theological point of view, the renegades’ request receives a completely negative evaluation from the inspired author. The question why the citadel’s besieged defenders even manage to escape and do it successfully is given here much thought. If God is in one way or another the foundation and cause of all human activity in the theology of the Old Testament, then the successful escape could be evaluated as God’s objection to the arbitrary actions taken by Judas, who becomes too intoxicated with his previous achievements. The siege of the citadel might be perceived as the insurgents’ insubordination to God’s will and consequently a beginning of His withdrawal from supporting the rebels, which ultimately ends in their defeat in the soon-to-come Battle of Elasa
Siedem pieśni religijnych Ottona Mieczysława Żukowskiego (1867–1942) w kontekście zagadnień semantycznych i muzycznych
Get PDFIn the present article the author discusses seven religious songs by the little-known Polish composer, Otton Mieczysław Żukowski (1867˗1942). The songs are: Ojcze nasz (Our Father) op. 47, Panie do Ciebie wołam (Lord, unto Thee I cry), Twych Panie łask (Your mercies, o Lord), Gdy boleść wstrząsa (When sorrow strikes), Panie miłosierny (Merciful Lord), Do Boga (To God) and Wierzymy Panie (Lord, we believe). The songs’ semantic meaning conveys the basic and most essential truths of the Catholic faith. Thereby, they formed the awareness of the listeners and became a catechesis to be sung. The discussed songs have also a strong patriotic and national emphasis as they were created in the time of Poland’s partition and non-existence in Europe. The songs are evidence that God may be involved in the history of a nation and change its difficult position. In terms of musical layer the songs are characterized by a cantilena melodic line and tonal harmony.In the present article the author discusses seven religious songs by the little-known Polish composer, Otton Mieczysław Żukowski (1867˗1942). The songs are: Ojcze nasz (Our Father) op. 47, Panie do Ciebie wołam (Lord, unto Thee I cry), Twych Panie łask (Your mercies, o Lord), Gdy boleść wstrząsa (When sorrow strikes), Panie miłosierny (Merciful Lord), Do Boga (To God) and Wierzymy Panie (Lord, we believe). The songs’ semantic meaning conveys the basic and most essential truths of the Catholic faith. Thereby, they formed the awareness of the listeners and became a catechesis to be sung. The discussed songs have also a strong patriotic and national emphasis as they were created in the time of Poland’s partition and non-existence in Europe. The songs are evidence that God may be involved in the history of a nation and change its difficult position. In terms of musical layer the songs are characterized by a cantilena melodic line and tonal harmony
Kilka uwag o aktualności filozofii metafizycznej
Get PDFThe article discusses the characteristics of a philosophical and cultural dispute with metaphysics and about metaphysics itself. The criticism of metaphysics and its revival in the nineteenth and twentieth centuries is discussed here. In the first part, the most important philosophical directions dealing with issues of metaphysics are presented: metaphysical idealism, anti-metaphysical positivism and neo-positivism, analytic philosophy versus metaphysics on the example of L. Wittgenstein, the revision of the metaphysical tradition and new investigations in metaphysics. The second part of the article concerns the picture of natural metaphysics including the mathematical-empirical method of researching the world. In the conclusion of the article, a thesis is put forward on searching for new metaphysics which will include a wider sphere of rationality and existential and spiritual experience.The article discusses the characteristics of a philosophical and cultural dispute with metaphysics and about metaphysics itself. The criticism of metaphysics and its revival in the nineteenth and twentieth centuries is discussed here. In the first part, the most important philosophical directions dealing with issues of metaphysics are presented: metaphysical idealism, anti-metaphysical positivism and neo-positivism, analytic philosophy versus metaphysics on the example of L. Wittgenstein, the revision of the metaphysical tradition and new investigations in metaphysics. The second part of the article concerns the picture of natural metaphysics including the mathematical-empirical method of researching the world. In the conclusion of the article, a thesis is put forward on searching for new metaphysics which will include a wider sphere of rationality and existential and spiritual experience
Dialogiczna otwartość teologii kardynała Waltera Kaspera w nurcie dziedzictwa katolickiej szkoły tybingeńskiej
No full textOur masters, next to which we grew up, and certain environments that have formed – on many levels – not only our consciousness, but even the methodology of our thinking and activities, play a very significant role in the shaping the way we look at and understand the world, and the ideas, which we adhere to. Cardinal Walter Kasper repeatedly relied in his works on his spiritual relationship with the principles of Catholic school in Tübingen of the nineteenth century, considering it as an outstanding model for attachment to ecclesiastical tradition and at the same time for the openness to the dialogue with the contemporary world. This text presents one of the theological principles of the school in Tübingen – dialogical openness of the theology to the contemporary issues – in the work and thought of Cardinal Walter Kasper
Model soteriologiczny oparty na kategorii zaufania. Hipoteza
No full textNumerous classic soteriological models are based on the concepts or experiences which are not clear for contemporary people. Therefore, there is an urgent need to propose new models which will be more comprehensible in the present cultural context. The article constitutes an attempt at constructing a soteriological model based on a category of trust, which primarily characterized both the relation of God to a human (the act of entrusting the world to a human) and of a human to God. The main hypothesis concerns the essence of the first sin, which is traditionally described as disobedience, whereas here we strive to prove that it consisted in taking back the human trust in God, which also resulted in taking back God’s trust in humans and in distorting the human’s image of God. Thus, God’s salutary action is pedagogical: it aims to restore in a human being an attitude of trust, whose ultimate realization is the human trust of Christ in God the Father. The act of entrusting His Son to humanity and the lack of punishing reaction to the murdering of His Son are the most significant expressions of the revelation of God as trustworthy. Whoever responds with faith (trust) to this revelation will be saved
Wpływ ojców Kościoła na prawosławne pojęcie obrazu Bożego
No full textThe concept of the divine image in the patristic thought has a very rich tradition and a well-developed semantics. In an exegetic interpretation one can find both a broad treatment of this concept and a very narrow one, the objective one. In the strict sense of this word, the Divine Image, on the image of whom was created man, is Christ, the Incarnate Logos, who has fulfilled the eternal, divine intent towards man and towards the whole creation, which was the divinisation and the state when God will be all in all (1 Corinthians 15:28)
Źródła i przedmiot nauczania katechetycznego w ujęciu prawa kanonicznego
No full textThe following article deals with the sources and subject of religious teaching from the canon point of view. Canon Law Code 760 specifies the Holy Bible as the first and primary source of religious education. The next fundamental source of cathesis is Tradition, then, the liturgy and the Magisterium and Church life. The subject of word ministry (religious education) should be the mystery of Christ presented entirely and faithfully, taking the law hierarchy into account.The following article deals with the sources and subject of religious teaching from the canon point of view. Canon Law Code 760 specifies the Holy Bible as the first and primary source of religious education. The next fundamental source of cathesis is Tradition, then, the liturgy and the Magisterium and Church life. The subject of word ministry (religious education) should be the mystery of Christ presented entirely and faithfully, taking the law hierarchy into account
Ekskluzywizm ewangelikalny
No full textWithin the Christian theology of religions one distinguishes three basic paradigms: exclusivism, inclusivism and pluralism. Pluralism considers all religions as equal ways of salvation leading to God. It denies that Jesus Christ is the unique Savior of the world. Inclusivism maintains the unicity and salvivic universality of Jesus Christ, but affirms that explicit faith in Jesus Christ is not necessary for salvation for unevangelized people. Exclusivism is the view that Jesus Christ is the only Savior of the world and that one must believe God’s special revelation that culminates in the gospel of Christ in order to be saved. Evangelical theologians principally maintain this position. Interestingly enough, on the one hand they affirm that children who die in infancy (as well as people who are mentally incompetent) are included within the circle of God’s saving grace and will be saved; on the other hand, they say that since the first coming of Christ the only way of salvation is explicit faith in him.The article is divided into three parts. The first part examines the argument of those theologians about the fate of children who die in infancy and then compares it with the teaching of the Catholic Church expressed by the International Theological Commission in its document The Hope of Salvation for Infants Who Die Without Being Baptized (2007). The second part examines the biblical and theological arguments advanced by evangelical theologians in favor of exclusivism. In the third part these arguments are discussed from the perspective of Catholic theology. For Catholics as much as for evangelicals, there is no doubt that Jesus Christ is the unique Savior of the world and that salvation has always been by grace through faith. The difference concerns the content of this saving faith. Must it have as its object an explicit knowledge of Jesus Christ, as is argued by the evangelical exclusivists?Within the Christian theology of religions one distinguishes three basic paradigms: exclusivism, inclusivism and pluralism. Pluralism considers all religions as equal ways of salvation leading to God. It denies that Jesus Christ is the unique Savior of the world. Inclusivism maintains the unicity and salvivic universality of Jesus Christ, but affirms that explicit faith in Jesus Christ is not necessary for salvation for unevangelized people. Exclusivism is the view that Jesus Christ is the only Savior of the world and that one must believe God’s special revelation that culminates in the gospel of Christ in order to be saved. Evangelical theologians principally maintain this position. Interestingly enough, on the one hand they affirm that children who die in infancy (as well as people who are mentally incompetent) are included within the circle of God’s saving grace and will be saved; on the other hand, they say that since the first coming of Christ the only way of salvation is explicit faith in him.The article is divided into three parts. The first part examines the argument of those theologians about the fate of children who die in infancy and then compares it with the teaching of the Catholic Church expressed by the International Theological Commission in its document The Hope of Salvation for Infants Who Die Without Being Baptized (2007). The second part examines the biblical and theological arguments advanced by evangelical theologians in favor of exclusivism. In the third part these arguments are discussed from the perspective of Catholic theology. For Catholics as much as for evangelicals, there is no doubt that Jesus Christ is the unique Savior of the world and that salvation has always been by grace through faith. The difference concerns the content of this saving faith. Must it have as its object an explicit knowledge of Jesus Christ, as is argued by the evangelical exclusivists
Trynitarny aspekt creatio continua
No full textThe act of creation on the part of God is unique, but it has a trinitarian shape, since it is contained in the internal life of God. The act of creation is the action of Divine Persons. It culminated in the world, created living and non-living, material and non-material beings. From the perspective of world history the act of creation may be looked upon as an act of God that brought about the existence of the world and also as God’s ongoing effort aimed at sustaining the world in its existence and constant bringing about new beings. Creation in general, including creatio continua, has a trinitarian shape. It is an act of three Divine Persons, and especially an act of the Son of God, who as the only one of the Trinity, has the ability to embrace our human condition. This ability found its reflection in the Incarnation. Being both God and man, Christ is not only an acting subject but also a personified Coming into existence
Le due vie del Sal 1 nell’interpretazione di san Tommaso d’Aquino
No full textIn the presentation of the subject – preceded by an Introduction, where is presented the Commentary Super Psalmos of the Aquinas – the author examines the saint Thomas’ interpretations of the Psalm 1 texts regarding the topic of this research and presents three points: 1 – The principal characteristic and the division of the Psalm 1; 2 – The processus ad beatitudinem; 3 – The felicitatis eventus. The presentation of subject – who in reality speaks about the two ways: of the just and of the impious, and has the culmination in the final judgment – is enriched whit the Aquinas’ commentaries of the cited texts of saint Paul and saint John, confronted with the contemporary exegesis. All this permits to the author to conclude that the interpretation of the Psalm 1 presented by Saint Thomas is very clear, rich and remains valid and topical and permits to remain in the faith and doctrine of the catholic Church.Dwie drogi Ps 1 w interpretacji św. Tomasza z AkwinuWe Wstępie - aby rozwiać błędne, ale rozpowszechnione mniemania o działalności uniwersy- teckiej św. Tomasza z Akwinu - Doktor Anielski, który swojej Summy teologii nigdy nie wykładał, jest przedstawiony jako egezegeta Pisma Świętego: tu jako komentator Psalmów, gdyż trzeba pa- miętać, że w Średniowieczu profesor teoglogii był magister in Sacra Pagina, czyli zajmował się właśnie egzegezą Pisma Świętego. W swoim kometarzu św. Tomasz twierdzi - podobnie jak i współcześni bibliści - że Ps 1 jest wstępem do całego Psałterza. Akwinata dzieli Ps 1 na dwie główne części: Processus ad beatitudinem, gdzie ukazuje dążenie wszystkich ludzi do szczęśliwo- ści i porównuje dwie drogi: drogę bezbożnych i drogę sprawiedliwych, chociaż używa innych wyrażeń; oraz Felicitatis eventus, gdzie porównuje wyniki tych dążeń i dróg: sprawiedliwi osiąga- ją wieczną szczęśliwość, którą jest sam Bóg; natomiast bezbożni - wieczne potępienie; stąd św. Tomasz wiele miejsca poświęca obrazowi drzewa i sądowi ostatecznemu. Teksty komentarza Akwi- naty do Ps 1, wsparte też jego komentarzami do Ewangelii św. Jana i do Corpus Paulinum, są kon- frontowane ze współczesnymi komentarzami biblijnymi, co pozwala na zauważenie różnic w po- dejściu do tekstów świętych, a także dostrzec bogactwo myśli teologiczno-biblijnej i duchowej Doktora Anielskiego. Ta myśl jest nadal bardzo aktualna i pozwala na ciągłe trwanie w nauce, moralności i duchowości Kościoła katolickiego