Poznańskie Studia Teologiczne, T. 23, 2009
Permanent URI for this collectionhttps://repozytorium.amu.edu.pl/handle/10593/8168
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Item Spis treści(Wydział Teologiczny UAM, 2009)Item Inność obiektem tolerancji. Kształtowanie postaw tolerancyjnych u dzieci w wieku wczesnoszkolnym w ich środowisku edukacyjnym(Wydział Teologiczny UAM, 2009) Bazaniak, JoannaItem Konieczność przestrzegania „normy personalistycznej" w społeczeństwie informacyjnym(Wydział Teologiczny UAM, 2009) Jędraszewski, MarekNecessity of complying with personalistic norms in the information society „Information society” which is arising now, is becoming a huge cultural and civilization challenge. To avoid threats to this group, which are appearing with more force, personalistic norms must be brought back to the members of this society. Karol Wojty3a touched upon this subject in his books: Love and Responsibility (1960) and The Acting Person (1969). He wrote about being fulfilled as a human being trough the act and about authentic and nonauthentic social attitudes.Item Moralność i pytanie o Boga(Wydział Teologiczny UAM, 2009) Brzózy, Zbigniew NikodemThe article gives a synthetic overview of the relevance of the problem of God for the discourse on man. The question about God is not just one of a number of particular questions raised by the human mind. It is something basic because it has to do with the ultimate sense or nonsense of human life. Neither is it just a theoretical question, since it conditions the ethical dimension of the human life and ties morality with the need of justice. A complete understanding of man calls for a metaphysics that asks the question about God. The article refers to the texts of such philosophers as Plato, Aristotle, Anselm of Aosta, Thomas Aquinas, Descartes, Blaise Pascal, Immanuel Kant, Emmanuel Lévinas. Other cited authors include: St. Augustine, St. John of the Cross and contemporary poets: Wis3awa Szymborska and Hans Magnus Enzensberger.Item Racjonalność a wiara w Boga(Wydział Teologiczny UAM, 2009) Spaemann, RobertStarting with his own modification of Plato’s allegory of the cave the author explains the notion of creation, which does not mean a single initiating event but the grounding of the entire process of the world in a creative will that lies outside of this process. Faith in God is faith in a reason for the world, which is not itself groundless, as the scientific worldview holds. When we think the concept „God”, we think the unity of two predicates that are only occasionally and never necessarily bound together in our earthly experience of the world: the unity of absolute power and absolute goodness, i.e. the unity of being and meaning. After Nietzsche we can no longer rest the proofs for the existence of God on the human capacity for truth, for its foundation is sure only if we presuppose the existence of God. However, there is a grammar based proof that is Nietzscheresistant. The rationale of the futurum exactum, the future perfect tense, shows that the reality of the present entails the reality of the past. The question is: What sort of reality does the past have? The sole answer can be: We have to think of a consciousness in which everything that happens is taken up, an absolute consciousness.Item Różne płaszczyzny językowe myślenia - mówienie o Bogu w filozofii i teologii(Wydział Teologiczny UAM, 2009) Kunzmann, PeterItem Nicość realna w interpretacji Heideggera, Sartre'a, Weltego, Nehera i filozofów Bliskiego i Dalekiego Wschodu(Wydział Teologiczny UAM, 2009) Ochmann, JerzyNothingness is a multifaceted problem. The basic difficulty connected with it emerges in the philosophy of language, as it hardly possible to name and find an appropriate term for that which does not exist. The problem proper arises when we are to justify nothingness, to support its fact in a rational, and at least partly, also in a scientific mode. Reflection on nothingness is taken up today in six cultures: in the philosophical thought of the West (Heidegger, Sartre, Welte, Neher), in Jewish theology, in Christian theology, and in Hinduistic, Buddhist and Taoistic thought. In each of those traditions the issue of nothingness is associated with a different context. In the West it is considered philosophically in ontology, where it serves to explain the problem of being (Heidegger) or to contradict what is considered as being (Nietzsche). In theology nothingness manifests itself in several contexts: in connection with the doctrine of creation out of nothingness (creatio ex nihilo), where it appears as that which did not exist previously or as that which might have existed but from a later perspective is defined as nothingness “with respect to what is at present” and when God is considered to be Nothingness.Item Arcybiskup Józef Teodorowicz (1864-1938). Hierarcha ormiański(Wydział Teologiczny UAM, 2009) Moskałyk, JarosławAs a hierarch of the Church, Józef Teodorowicz had a unique capacity for combining his calling to priesthood with a concurrent dedication to social and national ministry. That is why he always strongly advocated an authentic development of autonomy and religious freedom of the Armenian minority and of other national communities in Galicia. He was convinced that only by maintaining the community's distinctiveness and identity can traditional values be truly guarded. Teodorowicz was aware that genuine spiritual and cultural ties in a national community living in diaspora can only be cultivated in an attitude of trust and by setting personal example of worthy conduct. Hence in his pastoral letters and on other occasions he attached such powerful prominence to his deep concern about pouring into the hearts of the faithful the spirit of love and courage so that they could be living carriers of the most profound national traditions.Item Dziecko i dzieciństwo w hagiografii staropolskiej(Wydział Teologiczny UAM, 2009) Sokołowska, KatarzynaThe article is an overview of studies on the theme of childhood and the child as a specific literary hero of old Polish hagiography. Hagiographers tended to render the childhood of the saints within a schematic framework employing an abundant repertoire of rhetoric devices. But hagiography also gives fragmentary descriptions of customs connected with the relations between parents and children as well as with parental care and the bringing up progeny. For hagiographers childhood was above all a foretoken of the saint’s future virtues and works. The child itself, however, was not a suitable paragon to follow so hagiography rarely treated it as a hero in its own right.Item Opętanie ekspiacyjne po staropolsku? Przypadek Zofii Tomickiej(Wydział Teologiczny UAM, 2009) Grupiński, WojciechThe work Wzór i wizerunek [...] dziwnej świątobliwości [...] Zofii z Tylic Tomickiej [The Paragon and Image o f the Strange Holiness o f Zofia Tomicka o f Tylice] written by a Jesuit Stanisław Brzechwa (1588-1649) and published in 1634 is a unique biography not only in old Polish literature. The heroine is a wealthy noblewoman who lived in the years 1595-1633 and she is portrayed as a charismatic Catholic and at the same time one possessed by the devil. Tomicka herself as well as her biographer saw in this possession a paradoxical grace of God and a most efficient way of expiation for sins - a very rare case in the history of Christian spirituality. It seems comparable only with the history of a Frenchwoman Marie des Vallées (1590-1656), the protege of Jean Eudes (1601-1680), a well known saint and author of her two biographies, hitherto unpublished. In reflection on such cases it seems appropriate to employ a theologically controversial concept of expiatory possession, which gained popularity much later on in the wake of interest in the life and death of a German woman Anneliese Michel (1952-1976). The 17,h century Jesuit Stanisław Brzechwa was well aware o f the controversial nature of his work which bordered on hagiography. Being convinced about the authenticity of Tomicka’s experiences he nevertheless acknowledged their hybridity and ultimate unverifiability, deciding in some measure to step outside the paradigm of dogmatic theology and his own Church.Item Wizja ¡ proroctwo w Liber ostensor Jana z Roquetaìllade (t1365)(Wydział Teologiczny UAM, 2009) Grzeszczak, JanThe issue touched in the article is vision and prophecy on the basis of Liber ostensor by John of Roquetaillade, a Franciscan visionary and long-term prisoner of Franciscan and Roman Inquisition. This extensive work was written in 1356 in Avignon and was dedicated to the cardinal Elie Talleyrand de Périgord, who, as a nuncio, had to carry into effect the conclusion of peace between England and France. Liber ostensor is a Franciscan and eschatological work. It conveys an apocalyptic augury of events which will take place in the latter part of the XIV century. One of the main plots of the work is a medieval dispute about evangelical poverty. It resulted in the radicalization of views of John of Roquetaillade. The Franciscan experienced many visions of angels, Mother of God, St Francis of Assisi, and also the Antichrist, which strengthened his conviction about the rightness of his views. John of Roquetaillade prophesies a punishment that will affect the Avignonese papacy and Europe. After sins of people of church have been punished, there will appear a pope-reformer, who will lead mankind into a new era, directly preluding the end of the world. The author of Liber ostensor is an interesting example of the resurgence of millenarism in the Middle Ages.Item Z Konstantynopola do Rzymu. Ilustrowane przepowiednie w służbie średniowieczne] propagandy politycznej i religijnej(Wydział Teologiczny UAM, 2009) Potesta, Gian LucaThe paper was presented in Poznań on 23 April 2009 during an open seminar dedicated to a phenomenon of prophetism in the Middle Ages. The subject of the lecture is medieval pope prophecies Genus nequam, their genesis, their rhetoric and conversions which they underwent in the Middle ages. The archetype of prophecies Genus nequam well-known in the West were Byzantine Oracula Leonis. They belong to the so-called basileiographeion, i.e. medieval pamphlets, directed against ruling Byzantine emperors. The motive of a she-bear and an emperor rising from the dead in Oracula Leonis gave inspiration to obscure authors of Genus nequam. The she-bear was associated with the pope Nicholas III, coming from a powerful Roman family Orsini and famous for his nepotism. The resurrected emperor from Oracula Leonis served as an example of an ideal pope who would reform church. A negative character of a man with a sickle and a rose noticeable in Byzantine prophecies was modified so as to point to the pope Celestine V (1294). Circles of radical supporters of church reform were glad of his appointment and hoped for renewal. After his rapid resignation the prophecies started announcing another pope, who would continue the interrupted mission of Celestine V. Genus nequam are the example of an interesting medieval collection of symbols and figures, which may convey specific religious and political information.Item Dostrzegać niestworzoną miłość poprzez Prawdę, Dobro i Piękno w rozproszonym świecie, według Pawła Fłorenskiego(Wydział Teologiczny UAM, 2009) Kotkowska, ElżbietaPhysical research shows us that our world is more and more scattered. This experience of the physical dispersion or the disappearance of what seemed to be permanent is also transferred into the world of values. The hierarchy of values generally accepted in the past yields to dispersion. Sensible references to the act of creation as God’s work also disappear. Emphasis is placed on the temporal beginning of our Universe (Big Bang) and people do not think of the ontological (en arche) or theological primeval beginning. How should we to rebuild a uniting vision of the world? It seems useful to appeal to father Pavel Alexandrovich Florensky, a representative of Orthodox theology. He thought over and worked on the definition of God's Love all his life, because it is love and acceptance that people really need in a scattering world, especially the Love, which we experience in the act of creation. What was characteristic of father Pavel was his meditative view on the overall unity of what is and is cognizable in the scientific, aesthetic or moral mode. It is only in those three ways taken together that we can recognize God’s creation and His Love. He is very similar in his approach and conclusions to another theologian Hans Urs von Balthasar. They both say together that first principle in the act of creation is love and we can recognize it through the Beauty, Truth and Good in the World and people’s relations.Item Status embrionu. Perspektywa biomedyczna i etyczno-antropologiczna w świetle prac Papieskiej Akademii „Pro Vita"(Wydział Teologiczny UAM, 2009) Sikora, AdamThe status of the human embryo is the subject of discussion in many environments. The way of perceiving many other bioethical issues depends on the solution to this problem. The Church also takes part in the discussion - in its official teaching as well as in more specialized sectors of its life. The works of Papal Academy „Pro Vita” constitute such a voice of the Church. It gathers scientists from such branches of science as philosophy, law and, first of all, medicine. In 2006 a session of the Academy took place and it was devoted to the status of the human embryo. The subject was formulated in two basic aspects: the biological status and the ethical status. The first one is about determining the biological structure of the embryo as an independent, unique structure typical for a human being. The second one is about determining its individuality, human distinction and dignity which demands protection and respect appropriate for a human being.Item Chrystologiczno-sakramentalne podstawy «mistyki» Eucharystii w Deus caritas est Benedykta XVI(Wydział Teologiczny UAM, 2009) Antoniewicz, MarianThe aim of this article is to show the Christological - Sacramental bases of the «mysticism» of Eucharist in encyclical Deus caritas est by Benedict XVI. Three connected with oneself questions were undertaken within our considerations closely. The analyses of the foundation of Eucharistic «mysticism» were executed of in first place what there is the secret of God’s Son incarnation. Reports setting between Last Supper, death and Resurrection the Christ and Eucharist were considered then. The essence of the eucharistic «mysticism» which consists in the man timehononoured unification with God and the influence of Eucharist on being shaping the Communion Ecclesiological was introduced on the last stage.Item Była światłość prawdziwa (J 1,9a) Jezus jako światłość w Prologu czwartej Ewangelii(Wydział Teologiczny UAM, 2009) Sikora, Adam RyszardThis article aims to „The true light (Jn 1.9a). Jesus as the light in the Prologue of the Fourth Gospel”, was to explain the meaning of the symbol of the light connected with the person of Jesus Christ - the Logos in the Prologue of the Gospel of St John. The analysis of the text helped to establish that the author wanted to show the person o f Logos as a necessary condition of all life, and above all, the supernatural life (Jn 1,4). By revealing the divine life through the Incarnation, whose symbol is a light, he met with extreme hostility, which, however, is unable to destroy him (Jn 1,5). He is the light in an absolute sense (Jn 1,9). No one besides Him can not bestow the light, which in its fullest sense is identified with salvation. Father (John 5,31-32.37-38; 8,16-19), the Holy Spirit (Jn 15,26), the work of Jesus (Jn 5,36,10,25) and John the Baptist (Jn 1,7-8; 19nn) bear witness of His light, that people believed in him and thus have eternal life (Jn 20,31).Item Antyteza Ewa-Maryja w Adversus haereses św. Ireneusza z Lyonu. Perspektywa apologetyczna(Wydział Teologiczny UAM, 2009) Kochaniewicz, BogusławL’antitesi Eva-Maria presente nell'opera di san Ireneo di Lione, appare nei diversi manuali di mariologia. Purtroppo, nonostante la sua popolarità, i teologia mariani non interpretano la detta antitesi nel contesto di teologia del vescovo di Lione. La questione viene estratta dall'insieme di Adversus haereses e perciò non viene interpretata separatamente da tutto il contesto. L'analisi del testo ha evidenziato le diverse connessioni che non possono sfuggire a un teologo. La detta antitesti difende soprattutto l’unità sia dell'Antico che del Nuovo Testamento. Questa unità sottolinea anche un unico progetto salvifico di Dio che si sviluppa lungo la storia dell'umanità. Inoltre l’antitesi Eva-Maria, nell’interpretazione di sant’Ireneo difende l’aspetto fisico della verginità di Maria. Sottolineando la bontà della natura umana e in modo particolare la bontà della carne, così disprezzata dai gnostici. Il detto parallelo prende in considerazione la maternità di Maria opponendosi contro l’errore dei ebioniti e la maternità finta, che avrebbe divulgato l’opinione sulla non vera, fittizia natura accolta dal Verbo, il quale avrebbe passato per mezzo del grembo di MAria come tramite un canale. Infine l'antitesi sottolinea anche l’aspetto morale. Quest'aspetto viene sottolineato dai teologi mariani. L’obbedienza della Beata Vergine MAria alla volontà di Dio ha causato la salvezza per tutto il genere umana. Invece disobbedienza di Eva aveva introdotto al mondo la morte. Grazie alla categoria di recircolatio, introdotta da sant’Ireneo. si poteva mettere in evidenza la partecipazione attiva di MAria all’opera salvifica di Dio. Speriamo che grazie a questo studio, l’antitesi Eva Maria verrà visto in modo più approfondito e corretto, riflettuto in contesto del libro del vescovo di Lione. Speriamo che i mariologi caratterizzando i riferimenti del vescovo di Lione evidenzieranno le nuiovoe, finora sconosciute dimensioni del discorso apologetico di Ireneo.Item Paradoksy królestwa Bożego (Mdr 3,1-9 i 5,15-16)(Wydział Teologiczny UAM, 2009) Poniży, BogdanThe Book of Wisdom, which was written on the eve of the New Testament, enriches significantly the Old Testament teaching about God’s payment. In the very heart of the eschatological part (chapters 3-4) it presents three situations, which at first glance seem to question God’s justice (the suffering of the just one, lack of offspring, premature death). The analized text (1-9,5, 15-16) is the most important expression of the awareness of afterlife gained by the Israel in the late period of the Old Testament and the most powerful evidence of that belief.Item Job 42:6 and Telling the Truth(Wydział Teologiczny UAM, 2009) Drozdek, AdamThe interesting problem of the Book of Job is the „sin” of Job’s friends. What wrong did they say that Job was to pray that God would forgive them? Why their sober words were considered by God as sinful while Job’s speeches, full of anger, were judged as proper? The answer lies in the context - not in the text only.Item Religijność w Księdze Kapłańskiej(Wydział Teologiczny UAM, 2009) Stanek, TeresaThe Book o f Leviticus appears as a compilation o f fragmentary cultic and ethical prescriptions, coming from different periods o f religious history o f Israel. The synchronic analysis, started by Mary Douglas, proved that the editor o f final version o f Leviticus was a great artist, with a religious goal. Leviticus is a book that presents multiple layers o f meaning. In this article the Book of Leviticus was considered from the Religionswissenschaft point o f view. The text was divided on a major blocks according to its theme, and then asked what message was delivered through each one o f them; and subsequently, what was message o f the whole Book. Careful analysis of vocabulary, as well as the time and place o f action, allow to suggest a new structure - the four final chapters might serve as the endings for three blocks o f text. The theme leads the reader from the temple to the community; from the present to the future.