Search results

1

Analiza egzegetyczna hymnu o Chrystusie, cierpiącym słudze Boga (1P 2,22-24)

100%

Grzemski K.

Seminare. Poszukiwania naukowe

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2013

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vol. 33

11-25

EN

The history of Christianity is full of various hardships which are experienced by Christians living in the world: from misunderstanding and dislike, slanders and insults, to martyrdom of blood. An interesting answer to the question “How should a Christian live in a community which is largely non-Christian?” can be found in the First Epistle of Peter. This article strives to depict the importance of Christ’s example, presented in 1 Pe 2:22-24, who patiently endured his suffering, in forming Christ's disciples to live their faith maturely. The hymn sets a demanding, but also a hopeful example to imitate for first-century Christians from Anatolia , as well as for present-day ones.

2

Election in Christ in Schleiermacher’s Christian Faith and Christian Ethics

88%

Schel K. V.

Open Theology

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2014

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vol. 1

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issue 1

EN

Schleiermacher’s treatment of election criticizes the narrow focus on individual salvation and emphasizes the primacy of divine grace. Yet more than merely offering a revision of this controversial doctrine, Schleiermacher’s position illuminates the larger correlation of grace, history, and soteriology in his theology. This essay examines Schleiermacher’s novel understanding of grace and history by attending to the subtle theme of the “supernatural-becoming-natural” in his thought. In contrast to rationalist and supernaturalist theologies in his day, his Christian Faith and Christian Ethics offer a historically-minded treatment that focuses on the original instance of grace in history: the appearance of the redeemer. Schleiermacher depicts the relatively supernatural influence of Christ as transforming the natural and historical world from within, drawing creation to its divinelyordained completion. This dynamic highlights Schleiermacher’s work as an innovative contribution to ongoing discussions of grace and redemption in modern and contemporary systematic theology.

3

The Divine Measure Appointed to Evil. A Sketch of Integral Protology

75%

Kunka S.

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2016

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vol. 63

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issue 2: Teologia dogmatyczna - English Version

241-252

EN

The article shall discuss the question of the origin of evil, limitations and contingency of creatures and moral evil. Then, it discusses the topic of evil spirit, who is a liar, and a man’s wants to plunge into solitude. Finally, in the Person of the Son of God, a triumph over the liar, lies, and all evil is shown. The successive stages of this victory are the Resurrection, Ascension and joyfully awaited by Christ’s friends the Last Judgment. God in the created world, of which He is Lord and Master, permits physical and moral evil. A mystery of evil God explains us through his Son. Jesus Christ vanquishes evil, sin and Satan by his death and resurrection. The Creator would not permit an evil if he would not derive some good from that evil. This good we shall fully know only in eternal life and then we can understand the way of God’s Providence.

4

New Man – New Creation in the Theology of Paul

71%

Sciberras P.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2019

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vol. 9

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issue 1

PL

God had congratulated himself for creating the universe and humankind (Gen 1,31), a “very good” creation brought to nought by human sin. However, human nature still sighs and longs for the goodness and image of God within. God’s creation yearns to be created anew. Paul’s understanding of “new creation” and “new man” looks to the wise plan of God negated by sin. For Paul, the new era, in which the new creation reaches its aim in perfection, is the time of the parousia, the new and future coming of Jesus Christ. The Apostle of the Gentiles understood “kainē ktisis” in a soterio-cosmological sense, as the event consequent upon the redemption brought about by Christ Jesus that will be fulfilled in the parousia. New creation, new mankind in a new covenant takes place in communion with the death and resurrection of Christ Jesus in Baptism. The fundamental condition by which the revelation of the mystery of God takes place is the new covenant fulfilled in the blood of Christ and its effects: the outpouring of the Holy Spirit, upon those who believe, as even the prophets had foretold. One can observe the development of the Pauline thought in his Letters: from a theological perspective and its legitimacy in the Major Letters, to the practical consequences in the daily life of the Christian assemblies in the Deutero-Pauline Letters, that emerge from the application of these theological arguments.

5

Zbawczy charakter misterium Bożego Narodzenia. Próba prezentacji dynamicznej wizji wcielenia

63%

Kulik B.

Studia Koszalińsko-Kołobrzeskie

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2015

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issue 22

115-130

PL

Dzieło zbawienia człowieka przez Jezusa Chrystusa osiągnęło swój szczyt w Jego męce, śmierci i zmartwychwstaniu, lecz rozpoczęło się już w momencie przyjęcia natury ludzkiej przez Syna Bożego. Świadczy o tym Pismo Święte i Tradycja, które uczą, że głównym celem działania zbawczego jest uwolnienie człowieka od grzechu i przywrócenie mu pełni życia. Ponieważ destrukcyjna moc grzechu objawia się przede wszystkim jako: 1) zerwanie relacji z Bogiem, 2) śmierć, 3) utrata sensu życia, dlatego tych trzech konkretnych konsekwencji grzechu dotyczy zbawcze działanie Boga w akcie wcielenia. Zbawienie posiada podwójny aspekt: jest obdarowaniem dobrem (aspekt pozytywny) przy jednoczesnym uwolnieniu od zła (aspekt negatywny). W konsekwencji wcielenie Syna Bożego jest: 1) obdarowaniem obecnością i uwolnieniem od samotności, 2) obdarowaniem życiem i uwolnieniem od śmierci; 3) obdarowaniem nadzieją i uwolnieniem od bezsensu. Odpowiednim momentem do głoszenia tej prawdy jest uroczystość Bożego Narodzenia, która winna być szczególną okazją do pogłębienia refleksji nad misterium uwalniającego spotkania człowieka z Bogiem w nowo narodzonym Emmanuelu.

EN

Although the work of salvation of man by Jesus Christ reached its climax in His passion, death and resurrection, it began on the reception of human nature by the Son of God. It is witnessed in the Holy Scripture and Tradition which teach that the main objective of the salvific action is to liberate the man from sin and restore him to the fullness of life. Since the destructive power of sin reveals itself in: 1) breaking off the relationships with God, 2) death, 3) a loss of the meaning of life. These three specific consequences of sin relates to the salvific action of God in the act of the Incarnation. Salvation has got a dual aspect: it is bestowing the good (the positive aspect) and liberating from the evil (the negative aspect). As a result, the Incarnation of the Son of God includes: 1) offering one’s presence and liberating from loneliness, 2) offering life and liberating from death, 3) offering hope and liberating from meaninglessness. Christmas is the right moment to spread this truth. This celebration ought to be a special occasion to reflect deeply upon the mystery of the liberating meeting of man with God in the newly-born Emmanuel.

6

Rozumienie odkupienia w Encyklice Redemptor hominis

63%

Fac W. M.

Roczniki Teologii Dogmatycznej

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2009

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vol. 1

59-64

EN

John Paul II developed a very profound and mystical teaching on redemption, mainly paschal one. Jesus Christ is man's only Redeemer: Redemptor hominis, and through man as the center of all creation He is also the Redeemer of the world: Redemptor mundi. Redemption in its essence is reconciliation of the human person with the Person of God the Father and with the whole Holy Trinity. Redemption on earth is incarnated in Jesus Christ, that is redemption is Jesus Christ, God – Man. It has the character of a personal tie between God's Love and Charity and a loving response from man. Through Love in redemption God creates man anew, so that redemption is in a sense an act of new creation. Owing to this the redeemed man finds his essence in Christ and is fulfilled in Christ in a supreme way. Redemption gives us freedom owing to the revelation of Truth.

7

Czy możliwe było odkupienie człowieka bez śmierci krzyżowej Jezusa?

51%

Wilk R. K.

Collectanea Theologica

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2017

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vol. 87

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issue 2

37-63

EN

The author raises the question of whether the redemption of man musthave been accomplished through the Passion and Death on a cross of JesusChrist, or whether it could have been realized by the people’s acceptanceof the message of the Gospel. By analyzing the historical aspect, such asunderstanding the prophecies by the Jews and especially by the Apostles,it seems that the latter was possible. It was only after the rejection of theproclaimed Kingdom of God that the Son of God paid the greatest price –and that is by giving up his life for the redemption of mankind. RomanoGuardini favors this solution. The author of the study also shows reasonsfor opposing opinions which are more deeply rooted in the tradition ofpreaching. Belonging to this group are, among others, Pope Benedict XVI,who writes that it is not contradictory to maintain that Jesus wanted to reconcile the people with the Father only by accepting the Kingdom proclaimedto them. However, when the people rejected the Gospel which wasproclaimed by the One who loved them, he accepted this rejection as wellas all its extreme consequences, namely the Passion and Death on a cross.Nevertheless, the Pope writes that this version cannot be proven in any wayby referring to the Gospel records. Since there are no sufficient sources ofevidence, other schemes of the salvation of humanity apart from the Passionand Death on a cross can only be a hypothesis. Hence, they are just a resultof pure speculation, and as such are outlined in this study.

8

Apologia chrześcijańskiej nauki o zbawieniu w "Wielkiej katechezie" św. Grzegorza z Nyssy

51%

Pękala U.

Vox Patrum

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2004

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vol. 46

499-509

EN

Die Grosse Katechetische des hł. Gregors von Nyssa wurde im 4. Jahrhundert ais ein Handbuch fur christłiche Katecheten geschrieben. Das ist vor alłem eine Apoiogie der christłichen Lehre iiber das Heiłsgeschehen. Gregor zahłt hier vieie Fragen auf, die von Juden, Heiden und Haretiker gestełłt werden - vor aiłem: Warum ist Gott Mensch geworden? Ist das uberhaupt wahr und mógłich? Warum musste Christus sterben, urn uns zu erłósen? Aus den Antworten auf gesteUte Fragen schafft Gregor eine kurze, aber kompłette Ausłegung des Głaubens. Argumente, die er formułiert, sind zum groBen Teil aktuełł bis heute. Es gibt aber auch sołche, mit denen man keinesfałłs einverstanden sein kann. In diesem Artikeł wurden ałłe Yorwtirfe und Gregors Antworte zusammengestellt und kritisch betrachtet.

9

Pojetí člověka v teologii Hnutí víry

51%

Maratová M.

Studia theologica

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2020

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vol. 1

175-196

EN

The paper focuses on an analysis of the anthropological Word-Faith movement and its participation or identification doctrine which is closely connected to their understanding of redemption and human deification. A brief introduction and an overview of the current debate about the topic is also included in the analysis. The works of E. W. Kenyon, K. Hagin and K. Copeland represent the main source of material, as they all are considered the most influential representatives of this movement.

10

Kształtowanie historii przez Odkupiciela według Encykliki Redemptor hominis

51%

Kowalczyk M., Karłowicz T.

Roczniki Teologii Dogmatycznej

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2009

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vol. 1

23-30

EN

Pope John Paul II broadly developed theology of history and made it more thorough, approaching it first of all as “Christology of history”. In the 20th century history of salvation and mundane history are usually separated, but the Pope joins them very closely; he starts from the paradigm of Christ's Incarnation and reality of His redemption of men and the world; and this is why he constantly shows how all the wealth of Jesus Christ, His Person, life, spirit, teaching and acting not only defined the history of salvation, but also how in consequence it shapes the whole dimension of human life, including mundane life, mundane history and history of creation. In one word: Jesus Christ transforms the whole world. Christ's role is not only subjective, cultic, abstract, or one of thought, but it includes man's whole existence: the existence of a particular, real, historical and mundane man.

11

Natura człowieka a wpływ szatana

51%

Kunka S.

Roczniki Teologii Dogmatycznej

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2013

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vol. 5

141-152

EN

The Revelation of God, concerning the nature of evil spirits and their influence on man, it is only a setting of the manifestation of God’s love, of His concern for man and of the necessity of live in the sanctifying grace. Thanks to it the human life shines brightly of the beauty and of the goodness of creation. Entire knowledge about Satan and other evil spirits should bring oneself closer to God, inspiring to living in His grace and keeping control of oneself. The article considers the influence of Satan and the other fallen spirits on man. First it describes Adam’s sin, to which persuaded him the devil. Then, it attempts to define the limits of influence of demons on man who is free and intelligent creation. In the last two sections it reflects on the relation of Divine Providence to evil and the action of God’s grace, to which the faithful have access through the ministry of the Mother-Church.

12

Boża miara wyznaczona złu. Szkic do protologii integralnej

51%

Kunka S.

|

2016

|

vol. 63

|

issue 2: Teologia dogmatyczna

285-298

EN

The article shall discuss the question of the origin of evil, limitations and contingency of creatures and moral evil. Then, it discusses the topic of evil spirit, who is a liar, and a man's wants to plunge into solitude. Finally, in the Person of the Son of God, a triumph over the liar, lies, and all evil is shown. The successive stages of this victory are the Resurrection, Ascension and joyfully awaited by Christ's friends the Last Judgment. God in the created world, of which He is Lord and Master, permits physical and moral evil. A mystery of evil God explains us through his Son. Jesus Christ vanquishes evil, sin and Satan by his death and resurrection. The Creator would not permit an evil if he would not derive some good from that evil. This good we shall fully know only in eternal life and then we can understand the way of God's Providence.

PL

Artykuł podejmuje kolejno kwestię pochodzenia zła, ograniczeń i przygodności stworzeń oraz zła moralnego. Następnie omawia temat złego ducha, który jest kłamcą i pragnie człowieka wpędzić w samotność. Wreszcie w Osobie Syna Bożego ukazane zostaje przezwyciężenie kłamcy, kłamstwa i wszelkiego zła, a kolejnymi etapami tego zwycięstwa są Zmartwychwstanie, Wniebowstąpienie i radośnie oczekiwany przez przyjaciół Chrystusa Sąd Ostateczny. Bóg w świecie stworzonym, którego jest jedynym Panem i Władcą, dopuszcza zło fizyczne i zło moralne. Tajemnicę zła wyjaśnia nam przez swego Syna. Jezus Chrystus swoją śmiercią i zmartwychwstaniem zwyciężył zło, grzech i szatana. Stwórca nie dopuściłby zła, gdyby nie wyprowadzał z niego jakiegoś dobra. W pełni dobro to poznamy dopiero w życiu wiecznym i wówczas będziemy mogli zrozumieć drogi Bożej Opatrzności.

13

„Stopy szukają w trawie – jest ziemia”. Ziemia w twórczości poetyckiej Karola Wojtyły – Jana Pawła II

45%

Ołdakowska-Kuflowa M.

Roczniki Humanistyczne

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2020

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vol. 68

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issue 1

33-49

EN

This article deals with the widely understood motif of “earth” and its polysemy in the poetic works of Karol Wojtyła / John Paul II. The method of literary analysis and interpretation has allowed for the discerning of a semantic field and to demonstrate the function of the motif of “earth” in the author’s outlook on material reality, his attitude towards the fertility of the soil, nature, fatherland, the Earth, the cosmos and, finally, spiritual reality, combined, in man, with material reality in a particular way, through the Incarnation and Redemption. The analysis of the individual poetic style, especially the method of evoking landscapes, has proved to be a particularly useful interpretational tool, and helps distinguish Karol Wojtyła from his predecessors, interwar poets, and contemporaries – the young poets of the war generation.

PL

W artykule podjęte zostało zagadnienie szerokiego rozumienia słowa „ziemia”, jego wieloznaczności w utworach poetyckich Karola Wojtyły – Jana Pawła II. Metoda literackiej analizy i interpretacji pozwoliła na wyznaczenie pola semantycznego oraz na ukazanie funkcji, jaką pełni motyw ziemi w prezentowaniu stosunku Autora do rzeczywistości materialnej, do urodzajności gleby, do przyrody, ojczyzny, ziemskiego globu oraz kosmosu, w końcu do rzeczywistości duchowej, z którą rzeczywistość materialna łączy się w człowieku, od czasów Wcielenia i Odkupienia w szczególny sposób. W odczytaniu sensów ideowych przydatna okazała się analiza indywidualnego stylu poetyckiego Autora, zwłaszcza sposobów ewokacji krajobrazów. Metoda przywoływania wybranych elementów przyrody odróżnia go od poprzedników, od tworzących w dwudziestoleciu międzywojennym oraz rówieśników – młodych poetów wojennego pokolenia.

14

Teologiczne rozumienie zbawienia i jego znaczenie w życiu Kościoła

45%

Barth G.

Roczniki Teologii Dogmatycznej

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2011

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vol. 3

61-80

EN

All attempts at describing the mystery of salvation are only partial. The idea of salvation, although it is considered a little archaic today, deserves being examined closely again as one of the concepts that belong to absolutely key ones. It appears as a “structure of our construction and of our future”, so it refers to the essence of man and is sort of “prophecy of his existence”. Theology of salvation appears to every man as a promise – or a suggestion – that a man is not alone and that he builds himself, exceeding himself and accepting the fact that God is different. Salvation is always visible where a certain “possibility”, a potentiality emerges in front of a human person; that is, where a being is not completed and has a perspective of being positively different. Salvation is where there is a meaning. Who utters the word “salvation”, says that nothing in his life of in the history of the world is subject to fatalism, nothing is inexcusable, impossible to mend, incurable. This truth testifies that although God has not liberated us from evil yet, He has liberated us from the tyranny of evil. Christ’s salvation shows – and here it is exceptional again – what reality should be like for us and by us, and what it will be like through God’s faithfulness to His promises and through faithfulness of our response.

15

Źródło usprawiedliwienia w świetle "Homilii na List św. Pawła do Rzymian" Jana Chryzostoma

38%

Drygier M.

Vox Patrum

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2020

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vol. 75

121-138

EN

In The Homilies on the Epistle of St. Paul to Romans, John Chrysostom enunciates the traditional teaching of the Church about righteousness of a man. According to him, since the beginning of the salvation history, God has aimed to give people the free grace of righteousness, as with Abraham who was justified not because of the acts following from the Law of Moses, but because of his faith in the promises of God. For John the Golden-Mouthed the origin of the justifying grace lies in the Gospel, especially the passion, death and resurrection of Jesus Christ. By the intercession of the Redeemer the justice of God became accessible to a mortal. In order that the state of righteousness be real and effective for mankind, two individual acts are necessary: faith in God and baptism as a sign of unification with Christ.

PL

W Homiliach na List św. Pawła do Rzymian Jan Chryzostom wyłożył tradycyjną naukę Kościoła na temat usprawiedliwienia człowieka. Za podstawę uważał sprawiedliwość Boga, który, czego dowodzi przykład Abrahama, od początku historii zbawienia dążył do udzielenia ludziom darmowej łaski usprawiedliwienia, opierającej się nie na uczynkach wynikających z Prawa Mojżeszowego, ale na wierze w Bożą obietnicę. Źródłem łaski usprawiedliwienia była dla Złotoustego Ewangelia, a zwłaszcza męka, śmierć i zmartwychwstanie Jezusa Chrystusa. Przez pośrednictwo Odkupiciela sprawiedliwość Boża staje się dostępna śmiertelnikowi. Aby jednak człowiek rzeczywiście i skutecznie został przeniesiony w stan sprawiedliwości, wymagane są dwa jego osobiste akty: wiara Bogu i chrzest będący znakiem zjednoczenia z Chrystusem.

16

Et creavit Deus hominem. Podstawy antropologii teologicznej

38%

Karwacki R.

Studia Teologii Dogmatycznej

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2015

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vol. 1

EN

Religious and theological question about the man may come from Divine Revelation. It is impossible to truly answer the question without reff ering to the Creator since He is „creavit Deus” the truth of revelation through the faith of the wise man to the fullness of life. God, who is love and life, created man in His own image and likeness, created man and woman. In the humanity of man and woman God inscribed a particular calling to participate in the mystery of communio of God and entrusted the task of dominion over the earth, over creation. God gives grace to his goodness on the way of salvation. He is the Creator and Savior.

Refine search results

Analiza egzegetyczna hymnu o Chrystusie, cierpiącym słudze Boga (1P 2,22-24)

Election in Christ in Schleiermacher’s Christian Faith and Christian Ethics

The Divine Measure Appointed to Evil. A Sketch of Integral Protology

New Man – New Creation in the Theology of Paul

Zbawczy charakter misterium Bożego Narodzenia. Próba prezentacji dynamicznej wizji wcielenia

Rozumienie odkupienia w Encyklice Redemptor hominis

Czy możliwe było odkupienie człowieka bez śmierci krzyżowej Jezusa?

Apologia chrześcijańskiej nauki o zbawieniu w "Wielkiej katechezie" św. Grzegorza z Nyssy

Pojetí člověka v teologii Hnutí víry

Kształtowanie historii przez Odkupiciela według Encykliki Redemptor hominis

Natura człowieka a wpływ szatana

Boża miara wyznaczona złu. Szkic do protologii integralnej

„Stopy szukają w trawie – jest ziemia”. Ziemia w twórczości poetyckiej Karola Wojtyły – Jana Pawła II

Teologiczne rozumienie zbawienia i jego znaczenie w życiu Kościoła

Źródło usprawiedliwienia w świetle "Homilii na List św. Pawła do Rzymian" Jana Chryzostoma

Et creavit Deus hominem. Podstawy antropologii teologicznej