Poznańskie Studia Teologiczne, T. 24, 2010
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Item Asceza w doświadczeniu duchowym Teresy z Lisieux oraz Teresy z Los Andes(Wydział Teologiczny UAM, 2010) Hadryś, JacekThe Servant of God John Paul II beatified and canonized Juanita, or Teresa of Jesus ‘of Los Andes’ (Chile) and declared Therese of the Child Jesus Doctor of the Church. The two Carmelites lived almost concurrently and were called to eternity at a young age. They shared not only a Carmelite vocation but also a deep spiritual life. The latter defines the aim of the article: to show the place and character of ascesis in the spiritual experience of each of the two, and to bring out relevant similarities and differences. The results of the study are presented in three aspects: motivations of the ascetic effort, inner overcoming of oneself, and external practices of mortification. Both saints practiced ascesis only on account of Christ, and as demonstrated in the article, all their other motivations issued from their love for Christ, and confirmed and developed this love.Item Autobiografia mistyczna Marianny Marchockiej jako kłopot i dar dla teologa(Wydział Teologiczny UAM, 2010) Grupiński, WojciechItem Awake, my heart and think... Truth as a foundation for life(Wydział Teologiczny UAM, 2010) Szymik, JerzyItem Biblia na tle pism sakralnych ludów ościennych(Wydział Teologiczny UAM, 2010) Stanek, TeresaComparative studies of the Bible and the sacred texts of adjacent nations have a rich tradition, but research generally focuses on comparing passages of the biblical text with adequate sacral texts of adjacent nations. However, this approach involves two problems: 1* difference of religious status - the Bible is a living reality, whereas the sacral texts of other ancient nations of the Near East are only relics; 2* form of the writings - the Bible is a uniform work, modified by the conscious acts of communities of faith while the writings of adjacent nations survive to our times only in fragments. The article takes off from a different comparatistic conception. My primary concern is not so much to bring out the similarities or discrepancies between Bible passages and adequate sacral texts of adjacent nations but rather to show the whole canon of the holy scriptures of Israel against the backdrop of the sacred writings of the Region. The comparison is built on two assumptions: 1 * origin and usage; 2* addressee of the text. Therefore, it does not refer to the question of literary genres but first and foremost to the dependencies between the text and the community.Item Co jest stawką w zakładzie Pascala?(Wydział Teologiczny UAM, 2010) Wiertlewska, MałgorzataThe author draws on several literary and philosophical approaches to bring out some of the themes embedded in Pascal’s wager, such as: the world as an arena o f one’s confrontation with one’s vision o f oneself; the notions o f ‘here’ and ‘there’ in relation to the intuition o f the immortality o f the individual human soul; God as an answer to human longing for a Witness; belief in God as ultimate concern for human life; the transnatural destiny o f the human person. These existential insights are complemented by the analytical considerations and criticism o f Pascal’s wager put forward by Richard Swinbume in his book Faith and Reason (2005). Swinburne’s inquiry pivots around the problem o f a person’s responsibility for the beliefs he/she holds and what it means to be rational. The purpose o f the article is to actualize the question: What is the stake in Pascal’s wager?Item Duszpasterze późnej starożytności (VI-VII w.) o wychowaniu dzieci(Wydział Teologiczny UAM, 2010) Wygralak, PawełThe article presents the teaching of the pastors of late antiquity (6th-7th c.): Caesarius of Arles, Eligius of Noyon and Ildephonsus of Toledo, on the Christian education of children, a process in which parents and godparents play a special role. They fulfill their obligation not only by instruction but above all by the example of a good life. The ultimate goal of education is the eternal happiness of the children as well as the parents and godparents. Also school is seen as an important factor in the educational process.Item Louange de la gioire - la vie de I'homme cachée dans la frinité(Wydział Teologiczny UAM, 2010) Nawracała, TomaszŻycie człowieka jest ukierunkowane na Boga. Od początku po eschatologiczne wypełnienie, Bóg zaprasza człowieka do świadomego wejścia i przeżywania swego życia jako ukrytego w miłości Osób Trójcy Świętej. Zagadnienie to jest fundamentalne w myśli błogosławionej Elżbiety od Trójcy Świętej (1880-1906). Poprzez kwestię wiary i sakramentów, karmelitanka z Dijon pokazuje jak głębokie następuje zjednoczenie człowieka i Boga, które od tego, co czasowe przechodzi w wieczność. Celem tego artykułu jest pokazanie najważniejszych elementów tego zjednoczenia.Item Marìe-Dominìque Chenu i przezwyciężenie kryzysu modernistycznego(Wydział Teologiczny UAM, 2010) Kubicki, DominikSans doute l’événement majeur qui s’est produit dans la chrétienté (catholique) du XX siécle passé est-il l’oeuvre du Vatican II. II n’était pas possible du renouveau de la théologie qui débutait par le dépassement du crise moderniste dans la pensée théologique. Auteur essaye d ’analyser la demarche intellectuelle de Marie-Dominique Chenu OP (1895-1990) pour que la théologie puisse naitre de la lumière que projette sur l’intelligence un événement de salut qui se déroule aujoud'hui et qu’elle ne se déduisse pas d ’une Parole de Dieu qui aurait été mise à l’abri dans les reserves du Saint-Office.Item Metropolita Andrzej Szeptycki wobec wyzwań historyczno-eklezjalnych(Wydział Teologiczny UAM, 2010) Moskałyk, JarosławThe study presents selected aspects of the pastoral and writing output of Metropolitan Andrey Sheptytsky. Obviously, they do not encompass or exhaust the complete range of his activity and genuine achievements during his ministry in the Greek Catholic Church. But it was not the purpose of this study to list all the accomplishments or to emphasize the general effect of the works of this outstanding hierarch of the Church. The overriding reason for bringing out Sheptytsky’s profile was the attempt to show him against the background of his epoch and its specific historical-religious circumstances, in order to draw attention to his stance as a person and Church hierarch in the context of essential historical challenges. The following issues are tackled: Sheptytsky’s impact on the shaping of organizational and spiritual matters of his Church, his initiation of the movement of renewal of the Eastern rite in the Eastern Catholic Church, his openness to cooperation and strengthening relations within the Christian communities. Last but not least, the author wished to accentuate the personal authenticity of the Metropolitan, who has not always been assessed in a reliable and objective way.Item Nadzwyczajne i zwyczajne źródła przeświadczeń i zachowań religijnych ludzi wierzących(Wydział Teologiczny UAM, 2010) Zimnica-Kuzioła, EmiliaThe text deals with the issue of the religious beliefs of believers. The author refers to a range o f scientific theories (sociological, psychological, theological and neurotheological) that explicate the phenomenon of religiosity. In parallel she presents the justification of faith given by ordinary believers who also point to supernatural sources of religiosity. For them their inner experience is more important than rational (philosophical) arguments for the existence of the Absolute.Item „Negev" ¡n Gen 13:1. Translation and Interpretation(Wydział Teologiczny UAM, 2010) Stanek, TeresaOpisując powrót Abrama z Egiptu do Betel, dla określenia kierunku drogi Rdz 1,13 używa terminu na południe (majn). W przekładach Księgi Rodzaju tłumacze wyraźnie zmagają się z tym określeniem, a najpełniejszy wyraz temu problemowi daje komentarz Rasziego. Artykuł przytacza reprezentatywne przykłady tłumaczeń na język angielski i polski. Starsze tłumaczenia podążają za znaczeniem południe, które ma sens symboliczny - w Księdze Rodzaju bohaterowie podążający w kierunku południowym, podążają za wezwaniem Boga, ku Jego obietnicy. Tłumaczenia nowsze używają, uzasadnionej racjonalnie, nazwy geograficznej - Negew, tracąc przy tym aspekt symbolu. Ciekawym przyczynkiem jest tłumaczenie Lutra, który nadal pozostaje w obrębie symboliki, ale zamienia znaczenie przestrzenne na czasowe.Item O Jednem w perspektywie filozoficzno-religijne(Wydział Teologiczny UAM, 2010) Karpiński, MaciejThe One is the identity of Transcendens-Immanens. Far (external) as Transcendens, It becomes close (internal) as Immanens. This closeness entitles us to try to express the One. Reason, will and - involving both, in sacrum area - faith can testify of the One. It is previous to every philosophical discourse, which is asking about the principle of universe (arche). The One is previously given and - at least implicite - present in discourse. It is also, exactly as arche, the completion of this discourse. In the philosophy, which starts from and completes on the One, we can see the structural conflict between dualistic form of principium rationis and the trend to unity. However, this conflict seems to be the strength of the philosophy, when it assumes the positive shape of balance between rationality and extrarationality (existence). The One cannot be comprehended in rational way, because principium rationis invariably imposes to consider the One in contrast to multiplicity. „The One” in such understanding is not Transcendens (-Immanens), while entangled in dualism. Only in the symbiosis of rational and existential orders (thanks to mentioned balance) the One can overcome the rational determinateness. Then It reveals itself in eschatological dimension as Deity; the philosophical space becomes the religious space. Mystical experience takes place of meditation, becoming a kernel of faith - ultimate care. The commonness of ultimate care experience, which is known by every man, tends to stand for mystical egalitarianism, which means recognition of mystical state as the experience inherent connected with the human fate. As an expression of Transcendens-Immanens, the One calms. The One is a password (word o f passing) ciphering arche of philosophy and Deity of religion. Reading of this cipher requires the cooperation of reason and existence - thinking and participation.Item Palamizm a ikona(Wydział Teologiczny UAM, 2010) Sprutta, JustynaThe theory of hesychasm which was systematized in the 14th century by St. Gregory Palamas is known as Palamism. Palamism focused on the problem of God’s essence and energies, claiming among others that God allows Himself to be known only through His energies whereas His essence remains unknown and is beyond any cognition. Divine energies are represented by an omnipresent supernatural light, expressed in icons by such colours as gold, pure yellow or white. This light is also sometimes indicated by the colour of the assist or the filling of the background and the nimbus. The icon that explicitly expresses and presents the transformation effected by Divine energies is The Transfiguration o f Christ although in fact every icon is meant to lead to transformation. Palamism originated from a controversy between the monk Barlaam and St. Gregory Palamas.Item Papież - święty z definicji? Od Dictatus papae do Santo subito(Wydział Teologiczny UAM, 2010) Grzeszczak, JanThe study of an Italian historian of Christianity Roberto Rusconi: Santo Padre. La santità del papa de san Pietro a Giovanni Paolo II (Holy Father. Holiness of a pope from St Peter to John Paul II) is the first attempt of showing in what way throughout history there was presented holiness of a pope in Church. In this detailed monograph a reader will find not only the presentation of holy popes, from Apostolic times till the XX century, but above all the presentation of the problem of holiness relating to the highest post in Church. Studies of Rusconi cast in this way a new light on the history of Church, religiosity and the process of formal acknowledgement of holiness within the space of centuries. In his study Roberto Rusconi claims that the twenty third statement of Dictatus papae of Pope Gregory VII (1073-1085): Romanus pontifex, si canonice fuerit electus, meritis beati Petri indubitanter efficitur sanctus (the Roman pontiff, if he have been canonically ordained, is undoubtedly made a saint by the merits of St Peter) has been fulfilled these days, being this way a kind of a prophecy. The author comes to such a conclusion analysing the evolution of perceiving the figure of a pope and his holiness, especially in the last two centuries, and also the fact that there have already been beatified or there have been opened processes of beatification of all the popes of the last half-century.Item Problemy wolności wiary religijnej, ukrytości Boga i dowodów istnienia Boga na przykładzie koncepcji Johna Hicka i jej krytyki(Wydział Teologiczny UAM, 2010) Strzyżyński, PrzemysławThe main point is presentation of J. Hick’s conception of religious faith freedom and her critics. On this ground article put questions to catholic’s theology. Hick say that faith is experiencing-as, and has almost infinite freedom. God can't to force to believe Him. From the other side. Hick consider that person like Jesus had huge awareness of God’s, that it was no place for freedom. Authors like Perret, Henze, Cheetham try to analyze Hik’s conception. They shows few contradictions and new problems.Item Propozycja reinterpretacji tytułów Bożego pomazańca w Księdze Izajasza (9,5b-6a)(Wydział Teologiczny UAM, 2010) Tobola, ŁukaszThe article suggests a reinterpretation of the titulary of God’s Anointed One in Isa 9,5b-6a. Based on a detailed analysis of the inscription of this text in the Qumran Isaiah scroll (QIsaa) and in the oldest Masoretic manuscripts also in their relation to biblical onomastics, a triple division of royal titulary, different from the hitherto accepted ones, is proposed which in the intent of the biblical author was to reflect the qualities of an ideal king. This triple division refers to the king’s wisdom as a mediator between God and the people („A Wonderful Counselor is God”), his role as a commander who fights in the name of the Divine protector („Mighty is the Everlasting Father”) and as a guardian who watches over the fate of the community entrusted to his care („The Divine Companion is the Master of Prosperity”). This image is confirmed by extrabiblical texts especially by the sources from Ugarit, where the kings used a similar titulary - both in the aspect of form as well as content.Item Pycha króla jako problem teologiczny w Księdze Machabejskiej (1,3)(Wydział Teologiczny UAM, 2010) Nawrot, JanuszStudies on IMacc 1,3a - a verse interesting on account of its historical context - lead to the conclusion that when remarking on the pride of the Macedonian King the author of the book uses the expression his heart was lifted, up not only as a reference to history, although history does confirm the king’s character. The quoted phrase has a highly theological connotation in the Bible and is used with reference to various characters who meet with an adequate response on the part of the God of Israel. The causes of human pride discussed in the article - success in life, riches and military victory - are by no means the only ones responsible for the increasing self-satisfaction felt by the characters. However, it seems that it is those causes of pride that most often threaten punishment to the willful.Item Relektura cytatów z Księgi Psalmów w Ewangelii według św. Jana(Wydział Teologiczny UAM, 2010) Sikora, Adam RyszardThe author of the article analyses eights passages from the Gospel according to St. John which contain quotations from the Book of Psalms. The quotations come from Ps 22,19 (Jn 19,24), Ps 41,9 (Jn 13,18), Ps 69,5 (Jn 15,25), Ps 69,10 (Jn 2,17), Ps 69,28 (Jn 19,28); Ps 78,24 (Jn 6,31), Ps 82,6 (Jn 10,34) and Ps 118,26 (Jn 12,13). As a result of the undertaken inquiry the author states that all the quotations from the psalms were reinterpreted in a specific theological perspective. The author of the Fourth Gospel was not interested in the meaning of the quotations in their original context but rather in the Christological thought embedded in them. From those psalms, read in a Christological key within a new context, emerges an image of Jesus who is the Son of God in an absolute sense (Ps 82,6), the Messianic King (Ps 118,26), who despite unjustified hatred on the part of the world (Ps 69,5), unbelief on the part of some of His interlocutors (Ps 78,24) and His awareness of the hostility of one of His disciples (Ps 41,10), zealously fulfills the Father’s plan (Ps 69,10), surrendering himself to all the humiliations (Ps 22,19) and tribulations of salvific passion (Ps 69,22). It should also be underscored that many exegetes interpret the content of those quotations not merely literally, i.e. by linking them to historical events, but expound their deeper spiritual sense.Item Spis treści(Wydział Teologiczny UAM, 2010)Item Struktura retoryczna Psalmu 77 i jego interpretacja(Wydział Teologiczny UAM, 2010) Mrozek, KingaThe article presents an analysis of one of the Psalms of Asaph - Ps 77. The main purpose of the study is to show the dependence between the structure of the text and its interpretation, the impact of text division on ascertaining its message. With this aim in view different propositions of exegetes are set forth, their standpoints falling into two groups. On the one hand they divide Ps 77 according to the following criteria: the ‘selah’ pause or the generic features of the text - this approach results in demonstrating the nonuniformity of Ps 77. On the other hand, some exegetes claim that the analyzed text contains features that allow us to consider it as a uniform whole. The division of Ps 77 proposed in the article is based firstly on formal criteria and secondly on content criteria. Finally, a synthesis of both types of division is achieved and serves as a basis of interpretation. In this way it becomes possible to show: the dynamism of the content of Ps 77, its major themes, its reflective character, the image of a gracious but at the same time also mighty God, and the parenthetical features of the psalm.