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Nauczanie Kościoła katolickiego o nierozerwalności małżeństwa w aspekcie dogmatyczno-historycznym

100%
Ferdek B.
Sympozjum
|
2010
|
issue 1(19)
27-39
EN
The purpose of this publication is to present the dogmatic teaching of matrimony basing on the selected statements of the Magisterium of the Church, like: the Waldensian Confession of Faith of 1208 framed by the Pope Innocent III, the Doctrine on the Sacrament of Matrimony formulated by the Council of Trent in 1563, the Encyclical Arcanum divinae spientiae of Leo XIII (1880) and the Apostolic Exhortation of John Paul II Familiaris consortio (1981). Everything that relates to the sacramentality and indissolubility of marriage has been chosen from the foregoing documents. The statements of the Church’s Magisterium indicate that the principles of the sacramentality and indissolubility of marriage are to be found in the Letter to Ephesians 5:21-33. The dogmatic teaching of matrimony can be built basing on this fragment of the Letter to Ephesians, where the Christological title of the Bridegroom has a crucial meaning. This title merges the sacrament of marriage with the Christ’s work of Redemption, which revives the work of Creation.
2
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Zagadnienie kwestii społecznej w kulcie Najświętszego Serca Jezusa

100%
Ferdek B.
Sympozjum
|
2015
|
issue 1(28)
29-44
EN
The social issue is the phenomenon triggering off relation disturbances in the social life. The Social Doctrine of the Church will be permanently indicating love as final key to solve the social issues. Love is also an essence of the cult of Heart of Jesus. If that love is king’s way of social doctrine of the Church and devotion shaped by the cult of Heart of Jesus is a service of love, one can build as though a bridge between the cult of Heart of Jesus and the social doctrine of the Church. Thanks to it one can put a problem: how the issue of social question is present in the cult of Heart of Jesus?, i.e. what does it have to do the cult of Heart of Jesus with Wall Street – the street in NY focusing main financial institutions in USA and even modern world? The way leading to solution of the issue will have four stages. The first stage will show the mystery of the Holy Trinity as a source of relations. Because the human being was created on the image of the Holy Trinity that is way he lives in relations: to the God, to other people and to other co-creatures. Next three stages will present relations in the context of macro relations, i.e. social, economical and political relations in connection with the cult of Heart of Jesus. The cult of Heart of Jesus gives for Wall Street anthropology primacy of the human being before the technology, market and economics. This anthropology is based on relation of the God who created relation of the human being to God, people and co-creatures. This relation of the human being is impossible without love. The cult of Heart of Jesus that teaches thinking in the category of love creating the relations, cannot be of no consequence for macro social relations. Thus anthropology that is taught by the cult of Heart of Jesus is able to contribute to solution of the modern anthropological issue.
3
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Eko-dogmatyka encykliki Laudato si’

100%
Ferdek B.
Studia Oecumenica
|
2015
|
vol. 15
5-19
PL
Artykuł systematyzuje eko-teologiczne wątki encykliki Laudato si’ i ukazuje ich ekumeniczny wymiar. Owocem usystematyzowania eko-teologicznych wątków encykliki jest eko-dogmatyka, czyli refleksja nad zawartymi w Objawieniu doktrynalnymi podstawami ekologii. Tak rozumiana eko-dogmatyka została przedstawiona w kluczu historii zbawienia. Działanie Boga w historii zbawienia wykazuje analogię do antycznego dramatu, którego akcja miała trzy zasadnicze części: zawiązanie, punkt kulminacyjny i rozwiązanie. Eko-dogmatyka jest przedmiotem zainteresowania ze strony teologów należących do różnych chrześcijańskich Kościołów i Wspólnot kościelnych. Jednym z nich jest Jürgen Moltmann. Pomiędzy eko-dogmatycznymi wątkami zawartymi w Laudato si’ a eko-dogmatyką Moltmanna zachodzi ekumeniczne współbrzmienie. Są one przede wszystkim wpisane w ekumeniczne Credo nicejsko-konstantynopolitańskie. Podstawą tego Credo jest prawda o Bogu Stworzycielu nieba i ziemi, który poprzez wcielenie, śmierć i zmartwychwstanie swojego Syna prowadzi wszystkie stworzenia do życia wiecznego w przyszłym świecie. Już ten fakt uprawnia do postawienia tezy, że eko-dogmatyczne wątki Laudato si’ i eko-dogmatyka Moltmanna tworzą ekumeniczną eko-dogmatykę. Jej istotą jest przedstawienie wszystkich stworzeń w ich wielorakich relacjach z uwzględnieniem jako bazy relacji do Boga. Taka ekumeniczna eko-dogmatyka jest odpowiedzią na wyzwanie, jakim dla teologii jest kryzys ekologiczny.
EN
The purpose of this paper is to systematize eco-theological themes of encyclical Laudato si’ and to show their ecumenical aspect. A result of systematizing of the eco-theological themes of encyclical Laudato si’ will be eco-dogmatics, i.e. a reflection on doctrinal bases of ecology included in Revelation. The eco-dogmatics understood in this way will be presented in the key of salvation history. Activity of God in the history of salvation shows analogy to ancient drama, whose action included three fundamental parts: tying, culminating point and untying. The eco-dogmatics is a subject of interest of theologians belonging to different Christian Churches and Communities. Jürgen Moltmann is one of them. Between Eco-dogmatic themes included in Laudato si’ and eco-dogmatics of Moltmann there is ecumenical consonance. After all, they are written into ecumenical Nicene-Constantinopolitan Creed. The basis of this Credo is truth on the Creator God of heaven and earth who by incarnation, death and resurrection of his Son leads all creations to everlasting life in future world. This is underlined by the fact that eco-dogmatic themes included in Laudato si’ and eco-dogmatics of Moltmann form the ecumenical dogmatics. Its essence is presenting all creations in their multiple relations with taking into consideration relation to God as a base. Such ecumenical eco-dogmatics is an answer for challenge which for theology is the ecological crisis.
4
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Chrystologia sztuką życia Dietricha Bonhoeffera

63%
Ferdek B., Piekarska M.
Teologia w Polsce
|
2012
|
issue 2
31-39
PL
Jezus Chrystus jest „Drogą” (J 14,6) i dlatego chrystologia, która chce być dyskursem o Nim, powinna być w drodze − christologia viae. Taka chrystologia chce być równocześnie ortodoksją i ortopraksją. Nie można zatem tylko teoretyzować o Chrystusie, ale równocześnie trzeba żyć Chrystusem. Ponieważ Chrystus jest również „Prawdą” (J 14,6), dlatego życie Chrystusem musi być życiem w „Prawdzie”. Taką chrystologię w drodze tworzył w swoich pismach i równocześnie swoim życiem ewangelicki teolog Dietrich Bonhoeffer. Czy to, że Chrystus jest „Prawdą”, można bardziej odczytać z jego życia niż z jego pism? Jego pisma i życie, które składają się na Bonhoefferowską chrystologię w drodze, zachowują aktualność we współczesnym sporze o prawdę.
EN
Bonhoeffer`s resistance to Nazism fl ies in the face of the initial successes of the Third Reich. Believing that truth consists of more than the facts, he chose to resist evil rather than negotiate a „non-agression pact” with it. For Bonhoeffer truth is not so much something as it is Someone, i.e. Jesus Christ. Living in the truth thus entails following Jesus. Today the debate over truth has taken a new face. A thoroughgoing relativism, which denies the existence of truth and hence of lies, acknowledges one`s self and one`s desires to be the only measure of things. The fruit of relativism is political correctness, which eliminates certain themes from public discourse in the name of tolerance. The dominant ideology gains control of the media and perhaps the parliament, leading to solutions that infringe on the dignity of human beings. Bonhoffer reminds us that politicians cannot divorce themselves from truth.
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