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Locutio mundi – znaczenie i zakres określenia „sakramentalność świata”

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Dańczak A.

Studia Gdańskie

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2009

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issue 25

13-34

PL

1. Rozumienie pojęcia sakramentalności; 2. Ku coraz szerszemu rozumieniu sakramentalności; 3. Sakramentalny świat-natura. Nawiązanie do księgi natury; 4. Czytelność sakramentalności świata; 5. Wartość świata; 6. Sakramentalność w kontekście ewolucyjnym? 7. Sakramentalność świata w kontekście Eucharystii i odpowiedzialność eklezjalna; 8. Zakończenie.

EN

The aim of the article is to analyse the legitimacy of the use of the term sacramentality in the case of the world as well as its meaning and possible range. Nature that surrounds man has an ambiguous character: on the one side it provokes fright because of its destructive power, on the other side – and this is probably a much more common experience – it is an object of admiration which can lead to the experience of transcendence and subsequently also to faith. In a way the world speaks to rational man and this quality is described very often in theology as the sacramentality of the world. The term requires today more precision, particularly concerning its relation to other commonly accepted sacramental dimensions in modern theology: sacramentality of Christ, sacramentality of the Church and of course that of seven sacraments-rites. Its relation to a widely understood sacramentality of the history of salvation must also be considered. As a result of the reflection, usage of the term sacramentality of the world seems to be totally justified. It fulfils the necessary aspects which refer to the phenomenon of sacramentality present in modern theology, maintaining its own character: the world is sacramental a priori. Its sacramentality does not require an act of institution. The world needs much more its reader who is human being. In all the other three cases (Christ, the Church and seven sacraments) a previously neutral dimension (human nature or matter) is transformed into a new quality by God’s decision (although each of the above mentioned cases is very different from the others). The meaning of the sacramentality of the world is associated with personal experience: nature can lead the thought of man very far. It is able to provoke existential questions but also suggests answers thus becoming a stage of a particular experience in which the world speaks to man. Such locutio mundi means that the material world is a medium by which in reality God speaks and the world may become a dimension of the encounter with the infinity. The question of the range of the term requires a distinction between the knowledge of the world which comes from the natural sciences and personal experience. The latter can also be partially based on scientific knowledge but at the same time it remains always a subjective phenomenon. The concept of sacramentality of the world embraces a wide ambit of possibilities which direct human thought towards the transcendence. Today’s theological reflection indicates also that not only the Universe or the world as a whole can be witnesses of the transcendence; also some particular internal processes like evolutionary development may provoke existential reflection.

2

Nadzieja zakotwiczona w Bogu. O eschatologii encykliki Spe salvi

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Dańczak A.

Studia Gdańskie

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2008

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issue 23

77-93

PL

WSTĘP. 1. NADZIEJA RÓŻNA OD OPTYMIZMU. 2. NADZIEJA SĄDU? 3. ŚMIERĆ I ŻYCIE WIECZNE. 4. AKTUALNOŚĆ ENCYKLIKI. ZAKOŃCZENIE.

IT

L’enciclica Spe salvi evoca i concetti fondamentali di fede e speranza che sono disseminati e permeano tutti i documenti del Concilio Vaticano II. La riflessione contenuta nell'enciclica dà infatti continuità al magistero conciliare e ravviva concetti ormai assimilati da teologia. L'insegnamento dell'enciclica ha reso decisamente più vicina l'escatologia. Anzitutto perché le ultime realtà proposte dalla dogmatica cattolica sono presentate e enfatizzate nella Spe salvi come realtà vissute nel presente. Poi perché queste realtà sono considerate nella loro dimensione comunitaria e sociale. In terzo luogo perché la portata teologica dei "novissimi" ci spinge all'impegno di vivere la vita eterna a partire dalla chiamata alla santità. È da questa chiamata che nasce l'impegno per la costruzione di un mondo e di una società nel momento presente nella speranza del Signore della vita piena. I cristiani cercano la futura "speranza escatologica". Questo motivo trova il proprio fondamento in Dio e nell'esperienza della speranza nella vita eterna; è un motivo che dà dignità alla persona umana, risponde agli enigmi della vita e della morte, perché solo Dio dà una risposta piena e certa alle grandi domande che l'essere umano si pone, e al suo destino. Tale esperienza ci apre alla vita eterna come "vita beata", la vita che è semplicemente vita, pura "felicità" (n. 11). Il concetto di vita eterna supera il dramma della morte e il suo significato per la condizione delle persone umane. La vita eterna è vissuta al di là della "temporaneità della quale siamo prigionieri"; può essere "il momento colmo di appagamento, in cui la totalità ci abbraccia e noi abbracciamo la totalità" (ibidem). Nel presentare in forma pastorale il giudizio, la giustizia che è speranza perché è anche grazia, in un linguaggio figurativo e persino metafisico, accogliamo l'insegnamento dell'enciclica con questa riflessione di vita: vivere i "novissimi", nelle condizioni e con i limiti del nostro tempo, implica il fondare la nostra fede che è speranza fondata sul mistero di Dio. Senza il Giudizio universale non si risponde veramente alla domanda di giustizia che sale da tutta la storia umana. Deve esistere una “riparazione che ristabilisce il diritto” (n. 43) verso cui orientare una speranza “la cui necessità si è resa evidente proprio negli sconvolgimenti degli ultimi secoli ” (ibidem). Attirano l’attenzione anche le domande dirette poste al mondo moderno e al fenomeno della cosiddetta post-modernità, in un momento storico in cui la modernità ha liberato la soggettività umana, al punto che stiamo vivendo un mutamento epocale fortemente segnato dall'assenza di principi basilari della convivenza umana e cristiana e di fondamenti per il sano esercizio della libertà come diritto inalienabile della persona umana.

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Zasada reprezentacji zawarta w formule in persona Christi agere

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Dańczak A.

Studia Gdańskie

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2010

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issue 26

27-42

PL

Formuła in persona Christi wyraża zasadę reprezentacji Chrystusa‑Głowy przez kapłana wobec wspólnoty Kościoła. Jest ona wspólna zarówno dla rozumienia episkopatu jak i prezbiteratu i jako taka przyczynia się w kontekście współczesnej dyskusji nad tożsamością poszczególnych stopni święceń do zaakcentowania tradycyjnego rozumienia kapłaństwa w teologii katolickiej, które wiązane jest ze sprawowaniem liturgii jako uobecnianiem uwielbionego Chrystusa. Zasada reprezentacji od starożytności chrześcijańskiej ujmowana była w głębokim powiązaniu z ogólną tożsamością celebransa‑kapłana. Wyraża się to w całościowym rozumieniu natury sakramentu święceń oraz m.in. w przekonaniu o możliwości dopuszczania do prezbiteratu wyłącznie mężczyzn.

EN

By virtue of the sacramental consecration which the priest receives, he is conformed to Christ the Priest, in such a way that he can act in the Person of Christ the Head. The ordained priest acts in persona Christi. The priest does not simply become a functionary and the consecration does not set him apart to simply perform certain tasks in the Church. The sacraments are signs related to the events of salvation. The person who is ordained enters into the constitution of the sacramental sign: the priest is a sign of Christ in His relation to the Church. The theological argumentation also appeals to the complementarity of the sexes. Given the sacramental nature of the priesthood the one who acts not only by the power but also in the person of Christ should be a man. The “natural resemblance” of gender has sacramental significance, especially in the Eucharist, the mystery of the New Covenant. The priest is a man because he is a sacramental sign of Jesus Christ, who was and remains a man, in his Covenant relationship to the Church as her Head and Bridegroom. This sacramental symbolism makes both the ministry of Christ and the Church’s dependence on Christ visible.

4

Anny Kamieńskiej myślenie o odchodzeniu i śmierci

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Dańczak A.

Studia Gdańskie

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2015

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issue 37

187-201

PL

Anna Kamieńska (1920-1986) jest poetką, która dużą część swojej twórczości poświęciła refleksji nad przemijaniem i śmiercią. Jej poezja zawiera liczne odniesienia do pytań i obaw człowieka związanych z koniecznością umierania. Warsztat Kamieńskiej opiera się na codziennym życiu i doświadczeniu; cechuje go finezja oraz oryginalność myśli. Samo ujęcie tematyki jest interesujące również z teologicznego punktu widzenia jako ilustracja podstawowych prawd o człowieku i jego losie, a także pewnych intuicji współczesnej teologii. Homo meditans konfrontuje się z tematem śmierci, podejmując wiele aspektów: doświadczenie bycia opuszczonym przez całą rzeczywistość tworzącą kontekst życia człowieka, śmierć jako głębię zawierającą sens indywidualnego życia i jego rzeczywiste spełnienie, śmierć jako spotkanie z Bogiem będącym ostatecznym dawcą pełni. Śmierć jest niemożliwym do opisania w pełni wydarzeniem życia człowieka. Każdy zaś doświadczy wyłącznie własnej śmierci. Niemniej również śmierć innych stanowi lekcję, która pozwala na przygotowanie się do własnej śmierci. Śmierć jest zakorzeniona bardzo głęboko w każdej chwili życia i ostatecznie w niej się zaczyna – cała egzystencja człowieka zmierza do swojego końca, począwszy od narodzin. Zagadnienie śmierci dotyka również kwestii nieśmiertelności. Jej rozumienie oparte jest na istocie miłości. Nieśmiertelność stanowi rodzaj miłości, która z własnej natury nie przyjmuje możliwości końca.

EN

Anna Kamieńska (1920-1986) is a Polish poetess who dedicated much of her work to the reflection on transiency and death. Her poetry contains many references to human questions and fears connected with the necessity of passing away. Kamieńska’s workshop is based on everyday life and experience, and is marked by great finesse as well as originality of thought. Homo meditans confronts the issue of death in numerous aspects: as the experience of being abandoned by the whole reality which constitutes the life of a person, depth which contains the most intimate sense of an individual life and its real fulfilment, the meeting with God who is the ultimate giver of fullness. As such, death is an indescribable event of human life. Everyone will experience only their own death. Nevertheless, the death of others is a lesson which helps to prepare oneself for one’s own final passage and to understand its meaning. Death is rooted very deeply in every singular moment of life. The whole of existence heads to its end from the very beginning. The question concerning death also touches another problem: immortality. It can be resolved only by reconsideration of the essence of love. Immortality is a permanent kind of love which in its very nature does not accept the possibility of an end.

5

Eschatologiczna sprawiedliwość Boga wobec historii

100%

Dańczak A.

Verbum Vitae

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2014

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vol. 26

159-173

EN

The course of history, understood in the perspective of faith, requires its evaluation. The issue is associated with the problem of God’s justice, which will demonstrate itself in the parousia. The parousia is the conclusion of history conceived first of all as history of human liberty. At the same time, it means its fulfillment. During the parousia, history does not merely come to an end, but enters the stadium of fullness that is donated by the God of the end of times. Human history becomes the element of eternity and of its transformed time. One of the aspects of parousia is judgment. It demonstrates God’s justice as victorious in regard to all the threads and events of history which were in contradiction to God’s plan towards creation. Purifying justice of God is realized by Christ as a credible co-participant of history. The Lamb “put to death” becomes the sign of measure of the divine love as well as the price of redemption.

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5 Dańczak A.

Locutio mundi – znaczenie i zakres określenia „sakramentalność świata”

Nadzieja zakotwiczona w Bogu. O eschatologii encykliki Spe salvi

Zasada reprezentacji zawarta w formule in persona Christi agere

Anny Kamieńskiej myślenie o odchodzeniu i śmierci

Eschatologiczna sprawiedliwość Boga wobec historii