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1

Michael Bachmann, Gott der Allmächtige. Der Pantokrator der Bibel und die Theodizeediskussion, Herder, Freiburg im Breisgau 2019, ss. 224

100%

Biniek R.

Studia Elbląskie

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2019

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vol. 20

557-560

2

The Protestant Homiletics Approach toward Preaching on the Internet

94%

Kalbarczyk A.

Poznańskie Studia Teologiczne

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2020

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issue 37

77-88

PL

Obecność kazania w cyberprzestrzeni domaga się teologicznej interpretacji i klasyfikacji. Po stronie ewangelickiej panuje przekonanie, że tradycyjna homiletyka nie jest w stanie sprostać temu wyzwaniu, dlatego trzeba stworzyć nową homiletykę, homiletykę dla Internetu. Niniejszy artykuł omawia propozycję takiej homiletyki. Opiera się ona w dużej mierze na paradygmacie kazania jako „otwartego dzieła sztuki”, przejętego z homiletyki estetycznej Gerharda M. Martina. Propozycji tej towarzyszy też przekonanie, że dzisiejsza sytuacja pozwala na traktowanie Internetu nie tylko jako medium, lecz także miejsca, w którym urzeczywistnia się Kościół. Wspólnotę gromadzącą się wokół kazania w sieci traktuje się więc jako wspólnotę kościelną. Takiego rozumienia zarówno Kościoła, jak i kazania nie akceptuje strona katolicka, według której w przestrzeni wirtualnej nie mamy do czynienia z autentycznym kościelnym przepowiadaniem. Wszelkie formy kaznodziejskie w Internecie nie powinny być zatem przedmiotem badań homiletyki, lecz teologii mediów.

EN

The presence of the sermon in cyberspace requires an in-depth theological interpretation and an appropriate classification. Evangelicals maintain that traditional homiletics is not able to meet this new technological challenge, thereby they call for creating a new homiletics, i.e. the one crafted for the Internet. This article outlines the proposal of such homiletics and discusses it thoroughly. This new approach toward Gospel preaching stems from the paradigm which perceives the sermon as an ‘open work of art’, adopted from Gerhard M. Martin’s aesthetic homiletics. Its supporters claim that the current situation allows for considering the Internet not only as a medium, but also a place where the Church is realized. Thus, the community gathered online around the sermon is treated as an ecclesial community. However, the Catholic Church does not accept such an understanding of both the Church and the sermon. In their view, in a virtual space the authentic preaching of the Church cannot be performed. Therefore, all forms of preaching on the Internet should not be researched by homiletics, but media theology.

3

The Church Is Christ Present: Luther’s Theological Realism and Dietrich Bonhoeffer’s Understanding of the Church as Unity of Act and Being

84%

Karttunen T.

Theological Research. A Journal of Systematic Theology

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2020

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vol. 8

69-100

EN

Facing the challenge of modern individualism Dietrich Bonhoeffer (1906–45) corrected the contemporary interpretation of Martin Luther’s theology regarding the sacramentality and communal understanding of the Church. From the perspective of philosophical theology he discussed the “transcendental” and “ontological” approaches to explicate the presence of God’s revelation in the Church through word and sacraments. Ecclesially and pastorally based theology required a participatory, ecclesially oriented ontology as the basis of theological epistemology. Philosophical concepts should be adapted in a theological context to explicate and construct theological content. For Bonhoeffer the Church was the place of revelation in which the human being could understand his or her existence in relation to others and lead a “personal life.” More clearly and systematically than Luther, Bonhoeffer saw the Church as the Body of Christ as the place of transformation into the shape of Christ. Every individualistic idea of the Church must be wrong. Communion, doctrine, and theology belonged together. The intentions of Luther and Bonhoeffer regarding the Church’s Christological and Pneumatological foundation as a sacramental communion in the Triune God, sent into the world in shared witness and service in mission and ministry still seems to have ecumenical potential concerning for example Lutheran and Catholic understandings of Church, ministry and Eucharist.

4

Związek między grzechem i śmiercią w aktualnej refleksji teologicznej

67%

Naumowicz C.

Roczniki Teologii Dogmatycznej

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2011

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vol. 3

227-240

EN

In Christian tradition death is seen as a result of original sin. The relationship of sin with death is a serious problem for modern man and also for theology. Death is seen as the inevitable consequence of our finitude. Liberal Protestant theology of the 19th century totally denied a cause and effect relationship between sin and physical death. Later Protestant development (W. Pannenberg, J. Moltmann) recognized that finitude does not always mean mortality. In Catholic theology the problem remains open as a subject of enquiry. Our physical death is the result of original sin: if not necessarily in itself as a biological phenomenon, certainly as human death, which we are aware of and which we experience as aggression against our existence. In Christ we receive the hope of definitive immortality and eternal life, though this can in no way be compared with original immortality, which is still at risk of being lost through sin.

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1 Poznańskie Studia Teologiczne

1 Roczniki Teologii Dogmatycznej

1 Studia Elbląskie

1 Theological Research. A Journal of Systematic Theology

1 Biniek R.

1 Kalbarczyk A.

1 Karttunen T.

1 Naumowicz C.

2 2020

1 2019

1 2011

Michael Bachmann, Gott der Allmächtige. Der Pantokrator der Bibel und die Theodizeediskussion, Herder, Freiburg im Breisgau 2019, ss. 224

The Protestant Homiletics Approach toward Preaching on the Internet

The Church Is Christ Present: Luther’s Theological Realism and Dietrich Bonhoeffer’s Understanding of the Church as Unity of Act and Being

Związek między grzechem i śmiercią w aktualnej refleksji teologicznej