Książki/rozdziały (WT)

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Apologia Kościoła w dzisiejszej Europie Środkowo-Wschodniej
(Stowarzyszenie Teologów Fundamentalnych w Polsce, 2012) Rossa, Piotr
The starting point of the article is expressed in the statement, that apology of the Church exhibits a close dependence on a local dimension. The three aspects of the Church are set in the background of the thesis: universal, local and of the actually gathering community. The identity of the faith, as well as the one of the Church, demands unceasing apology, clarification and dialog. This apologic dimension characterized the Church also in 20th century, in the mid-eastern part of European Continent, during totalitarian persecutions by Hitler’s Nazism and Stalin’s communism. The Catholic answer has acquired a shape of radical Christian witness. Apologic dimension of the Church was highly participated by the Blessed Pope John Paul II, who by His parentage, life and ecclesiastic experience was deeply bound to this part of Europe. These circumstances found their reflection in teaching of the “Slavic Pope” and his activity on the field of beatifications and canonizations, concerned about continual discovery of European spiritual foundation. This task was taken on by the Pope Benedict XVI and is also an unceasing challenge for every local community of the Church in context of socio-political transformations and emerging European unity within the European Union structures. As we recall the times of crisis – wars, “Solidarity”, “Prague Spring”, fall of the Berlin Wall – in these moments the Church was and is discovered as the medium of hope – says the author. This effects with necessity of quest for roots of Europe – those Christian, as well as those Jewish. Giving the witness to this hope is the constant portraying and imitating of the Gospel of Jesus Christ in lives of the Church members.
Dialog religijny w świetle Bożego Słowa
(Uniwersytet im. Adama Mickiewicza; Wydział Teologiczny, 2011) Rossa, Piotr
The article presents dialogue as the most basic phenomenon which takes place in the life of man who is understood as homo-religiosus, situated primarily within the experience of an encounter between man and God. The presence of the Word of God in the world, in the areas of culture and media, for instance, has had a good and effective influence on the relationships which are present in the world. The word of God inspires us to defend the rights of man, to live a life in freedom by introducing justice and peace into international relations. It also reminds us of the importance of protecting the natural environment. At the heart of the word of God there is Divine Revelation in its interpersonal dimension, whose summit and fullness is Jesus Christ Himself. This mutual existence of God and man, made complete in Jesus Christ, finds its extension in creation. That is why both an encounter and dialogue with all people of good will and persons of various religious traditions constitutes a foundation for the Church’s activity. It is from this foundation that the article draws the theme of dialogue between Christianity and the great religions of the world, with particular attention being given to Islam, while presenting contemporary Church pronouncements on this subject as well as Christianity’s tasks in the field of interreligious dialogue for the future.
Eucharystia - pamięć i uobecnienie
(Poznań : Uniwersytet im. Adama Mickiewicza. Wydział Teologiczny, 2015) Rossa, Piotr
The article discusses the historicity of Christianity, where a fundamental role is being played by the remembrance of Jesus Christ and His Salvific presence. These elements are expressed in the liturgical actions of the Church, especially in the Eucharist. The Church celebrates the Eucharist and recalls the Pasch of Jesus Christ which is made present. The offering which Christ made once and for all on the Cross remains forever present on the Church’s altars. Speaking about memory, beginning from the New Testament up until contemporary documents, the Church does not orient itself toward the past only, but lives with the awareness of the constant meaning of Salvific events, taking them up in the present and living them out while being oriented toward the ultimate future. The Eucharist, understood as the memorial of Jesus Christ, is also a mystery of His real presence. The celebration of the Eucharist places man in the presence of the Savior Himself until the end of the world, which is something that takes place in the Church and through the Church.
Hiszpański testymonialny projekt teologii fundamentalnej. Rozdział 1. Horyzont Świadectwa
(Uniwersytet im. Adama Mickiewicza w Poznaniu, Wydział Teologiczny, 2019) Rossa, Piotr;
Niniejsza publikacja jest próbą opracowania testymonialnego projektu teologii fundamentalnej u hiszpańskich naukowców zajmujących się tą dyscypliną teologiczną. Czyni to w oparciu o wypowiedzi współczesnych reprezentatywnych hiszpańskich teologów fundamentalnych: Césara Izquierdo, Salvadora Pié-Ninota i Javiera Pradesa. Podejmują oni zadanie zmierzenia się z różnorodnymi wyzwaniami natury społeczno-politycznej, kulturowej, antropologicznej i filozoficzno-teologicznej dotykającymi nie tylko współczesnej Hiszpanii. Odwołując się do komentarzy poczynionych przez obserwatorów specjalizujących się w analizie różnych obszarów życia indywidualnego i społecznego dostrzegają przede wszystkim poważny kryzys antropologiczny. O aktualności i randze ich myśli świadczy fakt, iż są zapraszani do udziału w ważnych konferencjach naukowych na temat współczesnej kultury, współczesnego świata i człowieka. Ich publikacje zasługują na uwagę przede wszystkim dlatego, gdyż próbują odnaleźć rozwiązania na płaszczyźnie teologicznej, a konkretniej na płaszczyźnie teologii fundamentalnej. Próbują uzasadnić bowiem wiarę człowieka początku XXI wieku żyjącego w Hiszpanii, w kontekście kultury Zachodu. Punktem wyjścia dla tych wybitnych teologów jest nauczanie Kościoła katolickiego wchodzącego w stały dialog ze światem. Odwołują się nie tylko do niezmiennego świadectwa biblijnego ale i jego aktualizacji we współczesnym Magisterium Ecclesiae. Rozdział pierwszy podejmuje problematykę horyzontu świadectwa. Już w świetle danych biblijnych manifestacja Boga wiąże się ściśle ze świadectwem, gdyż Jemu zależy na tym, aby objawić się człowiekowi w duchu wolności i miłości. Zawsze jednak to Boże świadectwo dociera do konkretnego człowieka żyjącego w określonym czasie i miejscu, tworzącym kontekst Objawienia i jego przekazu, na które adresat odpowiada zarówno przyjętą prawdą, jak też egzystencjalnym zaangażowaniem i jej wyznaniem. W głosie współczesnego Magisterium Kościoła odnaleźć można zachętę do testymonialnego uprawiania teologii. Czyni to szczególnie II Sobór Watykański, dla którego świadectwo, zdaniem omawianych teologów, stanowi wręcz klucz hermeneutyczny. Odnosi sie to szczególnie do Objawienia i Kościoła. W tym testymonialnym duchu teologię uprawiają papieże okresu posoborowego. Z testymonialną logiką Bożego Objawienia nie chcieli się liczyć, z racji przejętych przez siebie założeń, myśliciele Oświecenia, których idee w dalszym ciągu rzutują na współczesność. Aktualna sytuacja w dziedzinie wiary, rozumienia człowieka i kryzysów przeżywanych przez Kościół w Hiszpanii, nosi w sobie pochodne dziedzictwa oświeceniowego. Tymczasem pojawiają się coraz liczniejsi przedstawiciele myśli filozoficznej i teologicznej, którzy powracają do kategorii świadectwa, odkrywając na nowo jego wartość i uniwersalność na płaszczyźnie komunikacyjnej i wiarygodności prawdy objawionej. Rozdział drugi – Świadectwo Objawienia Boga – ma wyraźny charakter chrystocentryczny. Samoobjawienie się Boga stanowi świadectwo, które dokonywało się stopniowo w historii zbawienia. Omawiani teologowie ukazują stałą kategorię świadectwa obecną w poszczególnych etapach historii Objawienia, i dokonują w ten sposób jego testymonialnej relektury. Prawda o stworzeniu i przymierza z Bogiem pokazują potrzebę pełniejszego Objawienia i pośrednictwa. Już kształt świadectwa prorockiego ukazuje, iż świadek nie skupia się na sobie, ale na przekazywaniu pełniejszej Bożej perspektywy. Koncentruje się ona na konkretnych dziejach przeżywanych w relacji do Boga, będąc wychylona ku przyszłości, ku zapowiadanemu nowemu przymierzu. Próba pogłębionej lektury Ewangelii jest uwiarygodnieniem świadectwa Jezusa Chrystusa. Omawiani autorzy nie poprzestają jednak na Piśmie Świętym, ale sięgają do danych świadectw rzymskich, żydowskich, a także do literatury apokryficznej i do agrapha, by zgodnie z przyjętym ujęciem testymonialnym, potwierdzić historyczną egzystencję Jezusa Chrystusa. Nie ulega jednak wątpliwości, że jako teologowie bazują na pismach nowotestamentalnych. Zgodnie z testymonialną koncepcją Objawienia omawiani teologowie ukazują Jezusa Chrystusa w kategorii świadectwa. Krytyczne spojrzenia na relacje ewangeliczne pomagają uwiarygodnić świadectwo, które składa sam Chrysts w odniesieniu do Królestwa Bożego. On jest tym, który uosabia Królestwo Boże i tym samym najpełniej o nim świadczy. Ponadto Jego nauczanie i dzieła przybliżają i realizują to Królestwo. W centrum życia i działalności Chrystusa staje Misterium Paschalne. Teologowie z Hiszpanii dokonują weryfikacji nowotestamentowych danych o Passze Jezusa Chrystusa pod kątem historycznym, aby były jeszcze bardziej przekonujące. Sam Jezus powołał uczniów, aby mu towarzyszyli, a w rezultacie, aby świadczyć o Nim. Dzięki temu kategoria świadectwa jest obecna w sposób bardzo wyraźny w powołaniu i misji apostołów z Piotrem na czele. W misji apostolskiej zawarte jest wprost nakaz świadectwa: „będziecie mi świadkami” (por. Dz 1,8). W świetle tekstów paschalnych apostołowie i uczniowie stają się świadkami, gotowi wydawać swoje życie za składane świadectwo. Szczególnie Zmartwychwstanie tak mocno dominuje w nim, iż nie jest możliwe ich pełne świadectwo bez tej podstawowej prawdy wiary. Zmartwychwstanie zwłaszcza w ujęciach C. Izquierdy i S. Pié-Ninota jawi się jako dar życia i miłości. W centrum świadectwa paschalnego jest pełnia życia, uobecniona w zmartwychwstałym Jezusie Chrystusie. Tą pełnią Bóg Ojciec wespół z Synem obdarowują w świadectwie Ducha Świętego. J. Prades w tym kontekście mówi o świadectwie Kościoła, jako „somatyzacji” świadectwa Ducha Świętego. Rozdział trzeci zatytułowana jest Świadectwo Kościoła. Specyfika ujęcia testymonialnego Kościoła odnajduje swoje źródła w danych biblijnych. Dla przybliżenia istoty Kościoła, teologowie iberyjscy przywołują najbardziej znaczące obrazy biblijne odnoszone do kościelnej wspólnoty i jej relacji z Jezusem Chrystusem, wyakcentowując jej trwanie w Chrystusie (por. J 15.5). Podstawowa teologiczna charakterystyka Kościoła wyrażona na drodze notae Ecclesiae poświadcza także, w zgodzie z danymi biblijnymi, testymonialny charakter egzystencji Kościoła. Zwłaszcza S. Pié-Ninot chcąc wyrazić ten wymiar Kościoła, używa wielokrotnie pojęcia „Chrystus-w-Kościele” (Cristo-en-la-Iglesia), podkreślając w ten sposób, że Obecność Boga w Jezusie Chrystusie przekształca się w znak Objawienia przekazywany w Kościele i poprzez Kościół. Omawiani teologowie z Hiszpanii wskazują na charakter analogiczny świadectwa Kościoła w stosunku do świadectwa Jezusa Chrystusa. Pokazują to szczególnie w misteryjnym ujęciu, zestawiając ze sobą misterium Słowa Wcielonego i misterium Kościoła (por. LG 8). Ujęcie testymonialne Kościoła pozwala im stwierdzić, iż eklezjologia ma swoje źródło w chrystologii. Teologowie, o których mowa, dostrzegają właściwie pojmowane świadectwo Kościoła jako przekraczające redukcje czysto egzystencjalistyczne i indywidualistyczne, pozwalając zachować harmonijną relację wspólnotową. Wynika ona z harmonii świadectwa fundacyjnego Kościoła apostolskiego jako normy i fundamentu Kościoła wszystkich wieków, z jego centralnym świadectwem w Piśmie Świętym, czytanym i celebrowanym wewnątrz Tradycji Kościelnej, o której autentyczność dba Magisterium, a z drugiej strony świadectwa życia wiernych. Objawienie jest Świadectwem i potwierdza się w świadectwie życia. Teologowie z Hiszpanii podkreślają, że świadectwo Kościoła nie sprowadza się tylko do wymiaru noetycznego, ale jest prawdą i normą życia, wzajemnie się warunkującą. Pozwala im to stwierdzić, iż świadectwo konkretnego wierzącego jest również manifestacją i warunkiem rozumienia Objawienia Boga w świecie. Rozdział czwarty zmierza ku całościowemu ukazaniu testymonialnego projektu hiszpańskiej teologii fundamentalnej. Relacje pomiędzy poszczególnymi Osobami Bożymi mają charakter testymonialny i stanowią zarazem „prawzór” dla świadectwa Kościoła. Świadectwo to składane jest w Duchu miłości, a nawet jest świadectwem miłości. W testymonialny charakter Kościoła wpisana jest miłość istniejąca pomiędzy trzema Osobami Bożymi, manifestowana w Objawieniu. W tej miłości Jezus Chrystus, Posłany, posyła apostołów z Piotrem na czele, by realizowali wspólnotę świadectwa. Kościół, uobecniając Jezusa Chrystusa, świadczy o Bogu i człowieku, odkrywa i kształtuje tożsamość osoby ludzkiej jako chrześcijanina i ukazuje możliwości takiego życia, które staje się świadectwem. This publication is an attempt to work out a testimonial project of the fundamental theology put forward by Spanish scholars dealing with this theological discipline. In particular, it is based on the statements of contemporary Spanish theologians: César Izquierdo, Salvador Pié-Ninot and Javier Prades. They have undertaken the task of responding to various socio-political, cultural, anthropological and philosophical-theological challenges that are present not only in contemporary Spain. Referring to comments made by observers specialising in analyses of different areas of individual and social life, they first of all notice a serious anthropological crisis. The currentness and the rank of their thoughts are evidenced by the fact that they are invited to participate in important scientific conferences about contemporary culture, the contemporary world and man. Their publications deserve attention first of all because they try to find solutions at the theological level, and more specifically, the level of fundamental theology. They attempt to justify the faith of people living in Spain at the beginning of the 21st century in the context of Western culture. The starting point for these outstanding theologians is the teaching of the Catholic Church entering into a constant dialogue with the world. They appeal not only to the unchanging biblical testimony but also to its updating in the contemporary Ecclesiae Magisterium. The first chapter of the publication deals with the problem of the horizon of testimony. Already in the light of biblical data, the manifestation of God is closely connected with testimony because God cares about revealing himself to man in the spirit of freedom and love. However, God’s testimony always reaches a concrete man living in a certain time and place, creating the context of the Revelation and its message, to which the addressee answers by both the accepted truth and his existential commitment and confession of faith. In the voice of today’s Magisterium of the Church, one can find an incentive to the testimonial way of exercising theology. It was especially evident in the statements of the Second Vatican Council for which testimony, according to the abovementioned theologians, constitutes a hermeneutic key. This applies to the Revelation and the Church. It is in this testimonial spirit that the popes of the post-conciliar period have cultivated theology. The thinkers of the Enlightenment, whose ideas continue to influence our times, did not want to consider this testimonial logic of God’s Revelation because of their presumptions. The current situation in the field of faith, the understanding of man and the crises experienced by the Church in Spain carries in itself the derivatives of the Enlightenment heritage. Yet, there are more and more representatives of philosophical and theological thought who return to the category of testimony, rediscovering its value and universality at the communication level, and the credibility of the revealed truth. The second chapter – testimony of God’s Revelation – has a clear Christocentric character. God revealing himself is a testimony that gradually took place in the history of salvation. The theologians in question show the constant category of testimony present in the various stages of the history of the Revelation, and in this way, they make its testimonial rereading. The truth about the creation and covenant with God shows the need for a fuller revelation and mediation. The shape of the prophetic testimony itself shows that a witness is not focused on himself but on communicating God’s fuller perspective. Testimony concentrates on specific stories experienced in relation to God, leaning towards the future, towards the announced new covenant. The attempt to deepen the reading of the Gospel makes the testimony of Jesus Christ credible. Yet, these authors do not stop at the Holy Scriptures, but they refer to the data of Roman and Jewish testimonies as well as to apocryphal literature and agrapha in order to confirm the historical existence of Jesus Christ according to the adopted testimonial approach. However, there is no doubt that as theologians they focus on the New Testament writings. According to the testimonial concept of the Revelation, the Spanish theologians show Jesus Christ in the category of testimony. Critical views on the Gospel accounts help to authenticate the testimony that Christ himself gives to the Kingdom of God. He is the One who personifies the Kingdom of God and thus fully testifies to it. In addition, his teachings and works bring closer to this Kingdom and establish it. The Paschal Mystery is at the centre of Christ’s life and activity. The Spanish theologians verify the New Testament data about the Passion of Jesus Christ in terms of history to make them even more convincing. Jesus himself called the disciples to accompany him, and as a result, to testify to Him. Thanks to this, the category of testimony is clearly present in the calling and mission of the apostles with Peter in the lead. The apostolic mission directly contains the call to testimony, “You shall be my witnesses” (see Acts 1: 8). In the light of the paschal texts, the apostles and disciples become witnesses, ready to give their lives for their testimony. Specifically, the resurrection, is so predominant in their testimony that it is not possible for them to give complete testimony without this basic truth of faith. The resurrection, especially in the approaches of C. Izquierdo and S. Pié-Ninot, is seen as a gift of life and love. At the heart of the Paschal testimony is the fullness of life, made present in the Resurrected Jesus Christ. God the Father, together with the Son, grants this fullness in the testimony of the Holy Spirit. In this context, J. Prades speaks of the testimony of the Church as the “somatisation” of the testimony of the Holy Spirit. The third chapter is entitled “The testimony of the Church.” The specificity of the testimonial approach of the Church finds its sources in biblical data. To approximate the essence of the Church, the Iberian theologians invoke the most significant biblical images relating to the ecclesial community and its relationship with Jesus Christ, emphasising its continuity in Christ (see John 15: 5). The basic theological characteristics of the Church expressed on the way of notae Ecclesiae also testify, in accordance with biblical data, to the testimonial character of the Church’s existence. In particular, S. Pié-Ninot, wanting to express this dimension of the Church, often uses the term “Christ-in-the-Church” (Cristo-en-la-Iglesia), thus stressing that the Presence of God in Jesus Christ is transformed into the sign of the Revelation transmitted in the Church and through the Church. The aforementioned theologians point to the analogous character of the Church’s testimony towards the testimony of Jesus Christ. They especially show this in the mysterious approach, juxtaposing the mystery of the Incarnate Word and the mystery of the Church (see LG 8). The testimonial approach of the Church allows them to state that ecclesiology has its source in Christology. The theologians in question perceive the properly understood testimony of the Church as exceeding the purely existentialist and individualistic reductions, allowing the harmonious community relationship to be preserved. This is due to the harmony of the foundational testimony of the apostolic Church as the norm and foundation of the Church of all ages, with her central testimony in the Holy Scriptures read and celebrated within the Tradition of the Church whose authenticity is cared for by the Magisterium, and, on the other hand, the testimony of the lives of the faithful. The Revelation is the Testimony being confirmed in the testimony of life. The Spanish theologians emphasise that the testimony of the Church is not just a noetic dimension, but it is the truth and norm of life, mutually conditioning. This allows them to state that the testimony of a particular believer is also a manifestation and condition for understanding the Revelation of God in the world. The fourth chapter of the publication aims at a comprehensive presentation of the testimonial project of Spanish fundamental theology. The relationships between the Divine Persons are of a testimonial character and at the same time, they constitute a “model” for the testimony of the Church. This testimony is given in the Spirit of love, and we can even say that it is a testimony of love. The love existing between the Three Persons, manifested in the Revelation, is inscribed in the testimonial character of the Church. In this love, Jesus Christ, as the Sent One, sends out the apostles with Peter as their head to build a community of testimony. The Church, making Jesus Christ present, testifies to God and man, discovers and shapes the identity of the human person as a Christian and shows the possibilities of a life that becomes a testimony.
Kontekstualność przemian polskiej szkoły
(Uniwersytet im. Adama Mickiewicza w Poznaniu, Wydział Pedagogiczno-Artystyczny, 2018) Rossa, Piotr
The text refers to antropological and cultural as well as sociological-pedagogical approaches to analyse the challenges of the modern world towards the Polish school. Such a wide analysis, going beyond the school environment itself, allowed to outline the ongoing cultural changes, that are bringing many new opportunities with them, as well as posing treeats on the roads to obtaining ethical orientation and the hierarchy of values in the home and school education. In the introduction, I showed the dissimilarity of 20th-century historical experiences for particular regions of Europe, an at the end I made an assessment of the changes taking place in the contemporary Polish educational system and their impact on tasks for parents, teachers and educators.
Liturgia jako objawienie Misterium Jezusa Chrystusa w ujęciu Javiera Pradesa
(Uniwersytet im. Adama Mickiewicza w Poznaniu, Wydział Teologiczny, 2019) Rossa, Piotr
The article attempts to examine the revelation of Christ in the liturgy in its wide context, as understood in the thought of the Madrid systematic theologian, Javier Prades. The history of Salvation which constitutes God's self-donation, with its center in Jesus Christ, has been exteriorized in sacramental signs, especially in the Eucharist. The liturgy is primarily a testimony of God's love revealed in Christ, through which man becomes grafted into the Community of the Triune God. The liturgy makes brotherhood among people possible. The categories of gratuitousness and communio are helpful guidepost for the understanding of Prades' liturgical Christology.
Romano Guardiniego ponowożytny obraz świata
(Stowarzyszenie Teologów Fundamentalnych w Polsce, 2013) Rossa, Piotr
The article presents a postmodern view of the world, as it is seen by Romano Guardini, one of the most important 20th century theologians of Italian and German descent. Gaurdini, who looks at the postmodern reality as a whole, notes a deep de-Christianization of the vision of man, his culture and his world. Nevertheless, Guardini expresses the hope that the postmodern Christian will be more radically guided by faith and trust in God’s action.
Sofiologiczna koncepcja ikony
(Uniwersytet im. Adama Mickiewicza; Wydział Teologiczny, 2011) Rossa, Piotr
The article looks at sophiology as a phenomenon integral to Eastern Christianity, presented here as a fundamental notion needed for the understanding of what an icon is. Sophia points to a certain type of wholeness and meaning while remaining as an intermediate sphere between God and the world (creation). Reference to Sophia has become important for Russian thinkers at the turn of the 19th and 20th centuries (V. Solovyov, S. Bulgakov, P. Florensky). Fundamentally, the notion of Sophia remains a reality which is personal, spiritual and dialogical in nature. This made it a difficult issue to contend with in the course of analytical research concerning this reality on the basis of rational notions. The approach to this reality from a unitive and dialogical perspective allowed for the appraisal of Sophia from the stand point of the New Testament, while recognizing in it a synthesis of apparently conflicting currents which are sensual, rational and spiritual in nature. This synthesis has found its particular reflection in the mystery of the Incarnation as the foundation for all iconology. God entrusted His own image and likeness to man in an irrevocable way, and in facing the tarnishing of this image by sin, the Creator appears in the midst of His creation in a totally unexpected manner as the God-Man. The renewal of God’s image in man takes place through service, suffering and the cross, while introducing creation once again into the perspective of the Triune God’s love.The image of God exists and remains in man, then, as the mystery of dignity and calling. This mystery is turned into a palpable reality by man in his enormity by getting closer to Christ, especially through the sacraments in the Church. The community of persons alone bears witness to the iconic dimension of mankind when human society patterns itself after the image of Most Holy Trinity.From this perspective of the Christian understanding of Sophia which is bound mainly to the Incarnate Word of God – Jesus Christ – Russian sophiologists make references to various depictions of beauty, as seen in icons. An icon constitutes for those thinkers a symbolic concretization of the ideal of beauty which directs the observer toward the Unseen. While an icon is read and interpreted under the categories of artwork, it actually also constitutes a revelation of God, a form of prayer and a means for prayer, as a way of dialogue and agreement with God. An icon, as a work of eschatological realism, basically shows forth the image and likeness of God in man. It also points to the impossibility of man’s annihilation. It brings to mind the source, the sense and the purpose of the world and mankind, as well as the role played by spaces (houses of worship) and actions (the liturgy), where icons are present. By finding (thanks to the icon and its presence) God’s mark and sense in man’s personal and universal history, the icon allows mankind to participate in the foretaste of the heavenly liturgy. The unequivocal understanding of the notion of Sophia by these Russian sophiologists as well as the posing of questions concerning the freedom of the human person in one’s encounter with Sophia have brought about some concerns already present in the works of thinkers living in the same era as the above mentioned intellectuals (E. Trubiecko, among others) .
Stanowisko Kościoła w kwestii pokoju we współczesnym świecie
(Uniwersytet Papieski Jana Pawła II w Krakowie, 2016) Rossa, Piotr
The article takes up the theme of peace as both a particular good for humanity and an object of man’s constant concern. From a theological perspective, the source of peace is God Himself, who – as the Creator – instilled in man the desire for peace and calls him to introduce this gift into his relationships. In Christ’s teaching, justice and love are the two foundations of peace. The article points to the teaching of Vatican II and the magisterium of Conciliar and post-Conciliar Popes as the sources for the contemporary Church’s understanding of peace. They Popes have pointed to dialogue as a particular form of assistance in making peace a reality. Man learns how to live in peace from his earliest years, beginning from one’s familiar environment and thanks to educational influences beyond the home environment. Peace gives rise to the domain of social and political engagement, which, in turn becomes the foundation on which peace plays a significant role in resolving human conflicts on a larger or smaller scale.
Świadectwo chrześcijańskie skarbem Kościoła
(Uniwersytet Papieski Jana Pawła II w Krakowie, 2014) Rossa, Piotr
The article discusses Christian witness as a possibility of making use of one’s freedom. The model for any Christian witness is Jesus Christ Himself, God’s only witness, „faithful and true” (Rev. 3,14). Christian witness is the imitation of Jesus Christ for the purpose of affirming one’s own union with God and leading others to faith in Christ by word and deed. The separation of these two realities from one another in Christian daily life leads to a non-evangelical alternative: either the deepening of one’s own faith or its proclamation to others. The documents of Vatican II and the teaching of Conciliar and post-Conciliar Popes show the unique role of Christian witness as it is realized in one’s everyday life both in the individual and communal sphere. Within the domain of Christian witness, the author of the article familiarizes the reader with the two aspects of putting Christian witness into practice: in the familial and religious sphere.
Znaki świętości Kościoła
(Uniwersytet Papieski Jana Pawła II w Krakowie Wydawnictwo Naukowe, 2018) Rossa, Piotr
The article discusses the unique divine and human nature of the Church which contains in itself a dimension that is both deeper and mysterious as well as external and institutional. Among the attributes of the Church – one, holy, universal and Apostolic – it seems that holiness best describes the complexity of the Church’s existence. The source of holiness is the Triune God Himself in whom all holiness has its origin. It was fully revealed in the Person of Jesus Christ. Still, the Chosen People already recognized the signs of holiness and – in so doing – signaled the future fulfillment of holiness. These signs were seen in images and figures expressed by Old and New Testament and are contemporarily attributed to the Church, especially in the texts of Vatican II. Among the dominant images and figures, the following are noteworthy: the human organism as the Body of Christ, the People of God, the Bride, the Temple, the Mystery – sacramentum. All these images and figures show that the Church reflects the holiness of its source from which it originates: God Himself. The realization of this holiness in the Church is seen in the word of God, in Sacramental life, in graces and charisms, in the universal call of all the faithful to holiness and in the realization of holiness in the life of the faithful as a form of witness to Jesus Christ and to the Communion of Saints.
Zwyczajna/niezwyczajna codzienność w opowiadaniach Karla Capka
(Slovenske filozoficke zdruzenie, Polskie Towarzystwo Filozoficzne, 2008) Rossa, Piotr
The article discusses the subject of everyday life in its twofold dimension, as the experience of banality and normality, as well as the possibility of deeper theological meaning. In doing so, the discussion refers to Karel Capek's Apocrypha Tales. First, the article points to every event, as understood from a historical and religious perspective. Next, it concentrates on the Bible, as a particular example of the possible historic and religious record of this event. Finally, in order to show his profound perception of human existence in its inception, duration and completion, the article points to the Apocryphal writings, as a record which is theological by nature. This is illustrated by the particular representative examples from the Tales (Holy Night, The Crucifixtion, and Lazarus.

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