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1
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Strukturalna wiarygodność Kościoła w eklezjologicznych poglądach ks. Mariana Ruseckiego

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Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
|
2015
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issue 22
177-210
EN
This article presents question of structural credibility of the Church based on ecclesiological thought of rev. Marian Rusecki, professor of fundamental theology and the founder of Fundamental Theology School of Lublin. Though Rusecki did not work out fully comprehensive fundamental ecclesiology, he in his researches investigate many issues connected with credibility of Church. First of all Rusecki pointed to the divine-human structure of Church. He motivates this structure in reference to the paschal ecclesiogenesis, which in turn indicates on essence of the Church – the communicaton of Revelation and the salvation in time and space. Rusecki introduced theological conceptions of Church: salvation-historical, semeiotical, personalistic. They serve to show realization Church's essence in temporary, spatial and deep (from below) dimensions. These dimensions and these conceptions of the Church are connected each other and indicate that the Church is credible and true. Salvation-historical conception presents Church as herald of Revelation in temporal dimension. This article shows temporary frames of Church and its permanent identity and continuity in time from creation to the end of time. Attention was turned on Tradition, Magisterium Ecclesiae and permanent ecclesiogenesis which make possible communication of Revelation by the Church in time. Semiotical conception of the Church refers to spatial dimension and shows Church as salvific community, as sign of Christ, and sign of salvation. It has two breadths – Church membership and relationship to the Church. In deep (from below) dimension, based on of personalistic conception, the Church is shown as the environment in which the man can fulfill his orientation towards transcendence and fully realize his personal existence in Jesus Christ and His Church. Church as witness of Revelation and Christ leads a man to conversion and to faith, and include him in the sacramental sign of the Church. Church has transformative influence on man and on the various dimensions of his life. But members of the Church in their live are witness of Jesus Christ and the Church too. This part of article presents also axiological argumentation for credibility of the Church. These dimensions of Church portray fulfillment Church's essence and realization of its mission, thereby structural credibility of Church becomes justify. Article pays attention also on conditions of the cognizance of the structural credibility of the Church.
2
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Przestrzenna katolickość Kościoła a zbawienie w religiach

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Królikowski P.
Nurt SVD
|
2018
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issue 2
109-125
PL
Artykuł podejmuje problem zbawczej wartości religii pozachrześcijańskich w perspektywie eklezjologicznej. Wychodząc od prawd o powszechnej woli zbawczej Boga i niezbędności Kościoła do zbawienia stawia pytanie, czy stosują się one do wyznawców religii pozachrześcijańskich tylko indywidualnie, czy także wspólnotowo. W próbie odpowiedzi na to pytanie wykorzystuje przestrzenny wymiar katolickości Kościoła, uznając, że jeśli wola zbawcza Boga realizuje się także w religiach, to muszą one wchodzić w zakres tego wymiaru Eklezji. Na ten problem autor artykułu spojrzał przez pryzmat nauczania Soboru Watykańskiego II o przyporządkowaniu niechrześcijan do Kościoła oraz działalności misyjnej Kościoła. W ich perspektywie wskazał na możliwość mówienia o przyporządkowaniu religii do Kościoła i implikacje zbawczych wartości religii w perspektywie posoborowej motywacji działalności misyjnej Kościoła. W końcowym punkcie odwołał się do trzech głównych stanowisk dotyczących zbawczej wartości religii poza chrześcijańskich: ekskluzywizmu, pluralizmu i inkluzywizmu.
EN
The article addresses the problem of the salvific value of non-Christian religions in the ecclesiological perspective. Starting from the truths about the universal salvific will of God and the necessity of the Church for salvation, it asks whether they apply to followers of non-Christian religions only individually or also communally. In an attempt to answer this question, it uses the spatial dimension of the Church’s Catholicity, recognizing that if the salvific will of God is also realized in other religions, then they must fall within the scope of this dimension of Ecclesia. The author looked at the problem from the perspective of teaching of the Second Vatican Council about the assignment of non-Christians to the Church and the missionary activity of the Church. He pointed to the possibility of talking about some kind of correspondence of religions to the Church and the implications of the salvific values of religion in the perspective of the post-conciliar motivation refarding the missionary activity of the Church. In the final paragraph, he referred to three main positions regarding the salvific value of non-Christian religions: exclusivism, pluralism and inclusivism.
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ROLA SANKTUARIÓW W UZASADNIANIU WIARYGODNOŚCI CHRZEŚCIJAŃSTWA NA PRZYKŁADZIE DIECEZJI RZESZOWSKIEJ

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Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2017
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vol. 24
203-231
EN
The present article, on the example of selected sanctuaries of the diocese of Rzeszów, undertakes the question of ability of the sanctuaries to justify the credibility of the Christianity. According to author of the article sanctuaries can play role of premises in some arguments of credibility of the Christianity that are formulated in fundamental theology school of Lublin. In this function article shows sanctuaries as premises of martyrological, goods-bringing, hope-giving, and cultur-making arguments. In a martyrological one sanctuary premise emphasizes a meaning of martyrs as a witnesses of Christian faith, accents continuity of saving activity of God, especially through mediation of Mary and saints. It also draw attention to man as a witness of works of God’s grace and to his testimony. In goods-bringing argument sanctuaries show role of saints and Mary's in receiving goods from God. Sanctuaries are places where God gives to man spiritual and physical goods or restores them. Moreover, sanctuaries are places where man is stimulated to do good. In hope-giving argument sanctuary premises indicated that sanctuaries are places of hope and places of confirming this hope, which has basic in Resurrection of Christ. Sanctuaries play an important role in strengthen and build of final hope, which give sense to the whole of man's life, and enable man to act in true and freedom. In culutre-making argument sanctuary premises justify its role in forming man as creator and recipient of the culture. Sanctuaries lead to the highest values, help to discover and experience beauty. Sanctuaries are also related to works of art such as painting, sculpture, architecture, literature and music. They have also importance for the development of education.
4
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Temporalna katolickość Kościoła a zbawienie w religiach

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Królikowski P.
Nurt SVD
|
2018
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issue 2
126-141
PL
Autor podejmuje problem zbawczej wartości religii pozachrześcijańskich w perspektywie eklezjologicznej. Wychodząc od prawd o powszechnej woli zbawczej Boga i konieczności Kościoła stawia tę kwestię w odniesieniu do temporalnego wymiaru katolickości Kościoła. Tym samym rozciąga pytanie o zbawienie w religiach poza wymiar aktualny, najpierw w przeszłość, na czas preegzystencji Kościoła. Uzasadnia, że zasada extra Ecclesiam salus nulla jest zachowana także w tym okresie dzięki czasowemu wymiarowi jego katolickości Kościoła, a religie można rozumieć jako przyporządkowane do niego i jako znak zbawienia. Następnie, w perspektywie obu prawd, poddaje eklezjologicznej interpretacji główne teorie zbawczej wartości religii. Na tej podstawie, przyjmując, że religie stanowią wyraz powszechnej woli zbawczej Boga, można mówić o realizacji w nich wymiaru eklezjologicznego, a tym samym uznać je za znak zbawienia. W ostatniej części autor podejmuje problem relacji religii do królestwa Bożego.
EN
The author of this article presents the question of salvific value of non-Christian religions from the ecclesiological perspective. God wants all people to be saved and the Church is necessary for salvation. Can these two statements be applied to individual adherents of non-Christian religions only or to their faith communities too? Taking the temporal dimension of the Church’s Catholicity he concludes that if the salvific will of God works in other religions, they must be included in this dimension of the Ecclesia. The author maintains that in the light of the teaching of the Second Vatican Council on where non-Christians stand in regard of the Church and her missionary activities, we can talk about some kind of correspondence of other religions to the Church and a sign of salvation. Then, in the perspective of both statements, he refers to the main theories regarding the salvific value of non-Christian religions. In the final part, the author takes up the issue of relation between religions and the kingdom of God.
5
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Staurologiczno-rezurekcyjne wątki w malarstwie Salvadora Dalego

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Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2016
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issue 23
123-157
EN
Salvador Dalí, one of the most famous Surrealist artists, and 20th century painters, highly imaginative, eccentric, know for his unusual behaviour, maybe best-known for his work ‘The Persistence of Memory’, was also the author of religious paintings. From them on the christological or rather staurological-resurrectional criterion can be distinguish group of paintings which in very original way are connected to paschal mystery’ themes. These pictures and their staurological-resurrectional contents are subject of this article. These pictures have been analysed in three points: Last Supper, Crucifixion, Resurrection. Dalí’s staurological-resurrectional works show thematic dependencies and relationships not only in the indicated groups but also between them. It shows Dalí’s coherent method of artistic expression – nuclear mysticism. In his painting this is a kind of synthesis mysticism and sciences, especially atomic and nuclear physics, in presentation religious contents, especially christological.Dalí’s works are not refer directly to paschal events, but present significance of Christ’s crucifixion and resurrection for whole universe, for all creation, and especially for a man. Dalí’s pictures shows that Christ by his death and resurrection transformed world in new creation, that He has been present in world history and waiting with an offer of salvation (especially in Eucharist) for every man, that He wants to bring all people and whole creation into heaven, and in this way complete His Ascension. Dalí shows heaven as reality very close to man, available for him at all the time. People can participate in heaven, if they are open to God’s reality. Dalí pictures helps to see that human life is in constant relationship to God which is not far away, but very close, although in another dimension.
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Islam jako religia w ujęciu papieża Benedykta XVIIslam jako religia w ujęciu papieża Benedykta XVI

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Królikowski P.
Nurt SVD
|
2016
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issue 1
10-31
PL
W artykule autor podejmuje kwestię rozumienia islamu jako religii przez Benedykta XVI. Zauważając, że papież w czasie swego pontyfikatu poświęcił wiele uwagi muzułmanom, analizuje jego wypowiedzi, by odpowiedzieć na pytanie o status islamu jako religii w nauczaniu Kościoła. Za punkt wyjścia autor przyjął rozumienie religii jako związku człowieka z Bogiem, którą konstytuują następujące elementy: doktryna, zasady życia moralnego, kult, organizacja. Autor wykazuje, że trzy pierwsze elementy są wyraźnie obecne w wypowiedziach Ojca Świętego, zwłaszcza zagadnienia związane z zasadami życia moralnego, zaś element organizacyjny jest tylko implikowany. Ponieważ Benedykt XVI mocno akcentuje, że pojęcie religii, w tym także islamu, nie może być łączone z przemocą, autor poświęca temu zagadnieniu osobny punkt. Przedstawia w nim myśl papieża, który odrzuca przemoc jako zafałszowanie i wypaczenie religii. Ostateczniemautor dochodzi do wniosku, że w świetle przemówień Ojca Świętego do muzułmanów, można przyjąć, iż rozumie on islam jako religię w podanym wyżej znaczeniu. Jednak przemówienia papieża są też podstawą do kolejnego wniosku, a mianowicie że nie we wszystkichmwspólnotach muzułmańskich islam jako religia się realizuje.
EN
The article shows the problem of the Islam as it is understood by Pope Benedict XVI. As we can see, the Pope paid a lot of attention to the Moslems during his pontificate. The author analyses his statements concerning the Islam to answer the question about the status of the Islam as religion in the teaching of the Church. The understanding of religion as connection between man and God, was taken by the author as the point of departure for that. The following elements are the essential parts of that concept: the doctrine, principles of moral life, worship and organization. The author indicates that the first three elements are clearly present in the statements of the Holy Father, especially issues connected with the principles of moral life, whereas the organization is merely implied. Because Pope Benedict XVI stresses strongly that the concept of religion as a whole and the Islam as well cannot be connected with violence, the author dedicates a separate point to that issue. He presents in it the idea of the Pope, who rejects violence as a distortion of religion. Ultimately the author draws the conclusion that he himself assumes an attitude towards religion that is similar to that one of the Pope in the light of his statements. It leads, however, to a further thought that the Islam is not realized as religion in all Moslem communities.
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Zmartwychwstanie w ikonografii. W kierunku interpretacji teologicznofundamentalnej

63%
Siodłowska M., Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2014
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issue 21
361-385
EN
The purpose of this article is to show cognitive value of the iconography of resurrection of Jesus Christ for fundamental theology and process of justification of credibility of this salvific Event. Authors of article focuses on main iconographical motifs in the four groups of Resurrection’s scenes: descent into hell, empty tomb, post-resurrection appearance of Jesus Christ, Ascension. Article indicates theological contents of each of that iconographi- cal groups and shows that all of them make a contribution to understanding the reality of the resurrection of Jesus Christ, help to reflect on the history of salvation, make it easy the contemplation of this salvific Event. Iconography of resurrection of Jesus Christ has a sign structure and therefore it the carries content of faith, and affects both the aesthetic and intellectual spheres of man. In this way the iconography of the resurrection has cognitive functions and to some extent contributes to portraying the credibility of paschal events.
8
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Krzyż w ikonografii. W kierunku interpretacji teologicznofundamentalnej

63%
Siodłowska M., Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2015
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issue 22
267-302
EN
The purpose of this article is to show cognitive value of the iconography of the Cross for fundamental theology and process of justification of credibility of this redemptive and salvific Event. Authors of article focuses on main motifs and themes of the staurological iconography and classify them in three groups: representations of the Trinity on the Cross (Throne of Grace), ecclesiological elements in representations of the Cross (connected with institution of the Eucharist and New Covenant, and establishing new people of God), and christological implications. Article indicates theological contents of each of that iconographical groups and shows that all of them make a contribution to understanding the reality of paschal mystery and the realm of the Church, help to reflect on the history of salvation, make it easy the contemplation of the mystery of the Cross. Iconography of resurrection of Cross has a sign structure and therefore it contains content of faith, and affects both the aesthetic and intellectual spheres of man. In this way the iconography of the Cross has cognitive functions and to some extent contributes to portraying the credibility of the Cross, Jesus Christ and the Church.
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