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Dzecundampa Mongolii, Dzanabadzar (1635-1723) – ojciec mongolskiego buddyzmu?

100%
Bareja-Starzyńska A.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2011
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issue 4(18)
181-192
EN
The article examines the activities of the Mongolian Buddhist incarnation, the first Jetsundampa Zanabazar (1635 -1723). He played an important role in establishing Tibetan Buddhist Gelugpa practices during the second wave of Buddhist propagation in Mongolia. He invented new scripts (Soyombo and Horizontal Square Script) and was a gifted sculptor. The best Mongolian Buddhist statues are ascribed to him. At the same time, as the son of the mighty Khalkha khan Tushiyetu, he was involved in politics and regarded as an influential leader. The paper places the events from Zanabazar’s life in the broader historical context, in an attempt to determine his role in the Buddhist life of the Mongols.
2
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Christologie v díle Josepha Ratzingera – Benedikta XVI.

88%
Frývaldský P.
Studia theologica
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2010
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vol. 12
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issue 3
43-62
EN
The article introduces a summary of analysis of essential Christological works by Joseph Ratzinger and the Pope's book about Jesus. The aim of this work is to describe and evaluate the basic line and development of Ratzinger's Christological reflection. At the beginning the article outlines Joseph Ratzinger's life and work and then it describes his important Christological works. The Christological presentation itself is divided into four areas: the use of Christological titles, theology of incarnation, the secrets of Jesus' life and theology of the Cross. Ratzinger bases his Christology primarily on the faith of the church and thus his approach can be described 'as seen from above'. The profession of Jesus as incarnated Son of God is the key to his whole Christology. Consequently Ratzinger considers Jesus' substantial relationship to the Father to be the centre of his whole secret. What the author finds important in older publications is the interpretation of God's Son as 'the last human', thereby he emphasises the authenticity of Jesus' humanity. In newer works we can meet the title 'the new Moses'. The question of the relation of the Old and New Testament and soteriological topic of Jesus' 'exodus' and his liberation work is thus in the forefront.
3
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PHILOSOPHY AND CHRISTOLOGY (Filozofia i chrystologia)

88%
Judycki S.
Analiza i Egzystencja. Czasopismo Filozoficzne
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2009
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issue 10
7-32
EN
Assuming that the so called ontological proof is conclusive (at least in some of its versions) the article tries to justify the thesis that the idea of incarnation belongs to the idea of God, what in consequence implies that His incarnation was necessary. Even though God freely created the world incarnation was necessary in order to reconcile His infinite perfection with finite and imperfect relation (this idea was already presented by some medieval theologians and philosophers). From God's point of view incarnation is an atemporal 'event', but for human beings it had to be something temporally determinate. The aim of incarnation was to give humans a moral paradigm which would show them how to overcome egoism (conatus) belonging to the essence of every personal being. In this way we can say that we not only a priori know that God as a prefect being exists but that we also know that it was necessary for Him to participate in His creation. The second part of the article aims to show that the Christian belief that Jesus was (is) God incarnate can be grounded in a reasoning similar to that presented by Rene Descartes as a justification for our 32 Stanislaw Judycki conviction that the so called external world really exists: God cannot lie - which via ontological proof follows from His perfection - and from this we may conclude that He would not allow that what is believed by Christians as His incarnation has turned out something illusory.
4
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TRINITY DOCTRINE AND CHRISTOLOGY OF SAINT ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, IN HIS LETTER TO EPICTETUS, BISHOP OF CORINTH

75%
Stavrianos K. S.
Konštantínove listy
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2019
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vol. 12
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issue 1
3 - 12
EN
The letter of saint Athanasius of Alexandria to Epictetus of Corinth stands in the place of the most important text of the doctrinal texts of the Christian literature about Christology. It is recognizes to be an important text not only at the Arian controversy, but even after the first Ecumenical Council. Athanasius wrote it to answer series of questions, which come from the views of Appolinarianists, Illusionists and adherents of early Nestorianism. Jesus Christ is the Word of the God, who was incarnated. The Word of God assumed a human nature so that there are two natures truly distinct. He has become a human being to save the mankind. He took the human flesh by Virgin Mary and He was also remaining co-substantial with the God Father. Logos did not suffer during the Passion but only His human nature. There is not a temporal difference between God Father and Word of God.
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SENSE OF THE ARTISTIC CREATION IN THE CONTEXT OF JOHN PAUL II'S MEDITATIONS ON THE BOOK OF GENESIS OF THE ROMAN TRIPTYCH (Sens tworczosci artystycznej w kontekscie Medytacji nad Ksiega Rodzaju z Tryptyku rzymskiego Jana Pawla II)

75%
Boruta T.
Sacrum et Decorum. Materiały i studia z historii sztuki sakralnej
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2009
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vol. 2
38-48
EN
In his Meditations on the Book of Genesis of The Roman Triptych, John Paul II gave a condensed definition of artistic creation and demonstrated the critical role it plays as a component of Christian identity. His poignant call on all artists to bear the fruit of their vision, to 'create the image', is deeply grounded in the basic tenet of Christianity - the Incarnation of God. The idea of man as created in the image and the likeness of God is the key to understanding not just the Sistine frescoes of Michelangelo, but also Christian art at large. By showing visible reality, a piece of painting also reveals the reality of God. It transcends earthly determinants of time and space to express the eternal Word, and thus becomes a pre-sacrament - the invisible manifests itself in its visible form. John Paul II needs painting to be able to see God, or the trace of his presence in history and the reality of our here and now. A painting unveils before us the truth of being expressed in the emanation of the Creator into his creation. It allows us to deepen our awareness that we were created in 'the image and likeness' of God, that 'in him we live and move and have our being'. Fascinated with the Sistine vision of Michelangelo, John Paul II exclaims: 'The Beginning and the End, invisible, pierce us from these walls!'. A work of art allows us to contemplate not only historical events, objects and figures, but also that which is hidden beyond the 'threshold' - the invisible, the divine, the eternal. This is the paradox of painting as seen by the pope: 'all this abundant visibility, released by human genius' ultimately leads us towards the Invisible. By portraying earthly reality in sensory form, the artist unveils the mystery of God. A work of art reveals the Word, which was in the beginning and to which the world will return at the end of times.
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