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„Droga piękna” (via pulchritudinis) a realizacja misji Kościoła według B. Fortego

100%
Dąbrowski J.
Roczniki Teologii Dogmatycznej
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2013
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vol. 5
181-190
EN
“The way of beauty” in Bruno Forte’s view appears to be experienced faith or life in the horizon of faith. Beauty, as a category connected with the attitude of love, is a moving, dynamic value. Understood in this way beauty of love till the end can be discovered in the icon of the Beautiful Shepherd – the Crucified Christ. In this personal fragment of history the entirety of the Mystery comes to us – God, who is Love (cf. 1 John 4, 8.16). The love that is cognized is the driving force: love demands a reply of gratefulness. This responsorial character of love that should be characteristic of every Christian, can be first of all seen in Mary – All Beautiful, a transparen Icon of the Mystery. Contemplation of Christ’s face (following Her example of in Her), to which Blessed John Paul II encouraged the faithful (cf. NMI 25), leads to a transformation of the person and the world of persons, as it is entering the way of beauty, whose end is beauty of the person and beauty of the world. For “beauty will save the world” (F. Dostoyevsky).
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Jana Pawła II koncepcja rozwoju człowieka

84%
Picur T.
Roczniki Teologiczne
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2014
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vol. 61
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issue 3: Teologia Moralna
077-096
EN
A b s t r a c t. One of the fundamental anthropological subjects in John Paul II’s teaching is the truth about a dynamic structure of the human existence that opens a man to the possibility of a personal development. A diligent consideration of man allows one to notice that as an individual of the species he is unchangeable, no matter what dispositions, skills or moral features characterize him at the moment. However, as a personal subject he can ever more fully realize or lose his humanity. This is so because creative activity of man is not limited to the outer world. On the strength of the structure of self-determination typical of him, by anything he does he first and first of all forms himself. As a subject and at the same time an object of his actions he becomes its creator and at the same time its first material. This dynamism, that is characteristic of him, not only influences his accidental sphere, but it concerns the very essence of his personal being, giving him the ability to transcend himself. The triad of values that is important for the development of a person: truth – good – freedom, leads to the attitude of love that both in the earthly and in the eternal order proves to be the fulfillment of human existence. John Paul II gives the person of Jesus Christ as an example of a fully realized humanity.
PL
Jednym z fundamentalnych tematów antropologicznych nauczania Jana Pawła II jest prawda o dynamicznej strukturze ludzkiego bytu, która otwiera człowieka na możliwość osobowego rozwoju. Rzetelny namysł nad człowiekiem pozwala zauważyć, iż jako jednostka gatunku, zawsze jest on sobą (homo sapiens) i nie może istnieć inaczej. Jego ontyczny status pozostaje niezmienny, bez względu na cechujące go aktualnie dyspozycje, sprawności czy przymioty moralne. Jednakże jako osobowy podmiot może on swoje człowieczeństwo coraz pełniej urzeczywistniać albo zatracać. Twórcza aktywność człowieka nie ogranicza się bowiem jedynie do świata zewnętrznego. Na mocy właściwej mu struktury samostanowienia, przez wszystko co czyni, kształtuje on najpierw i przede wszystkim siebie samego. Jako podmiot i zarazem przedmiot swego działania, staje się jego twórcą i jednocześnie pierwszym tworzywem. Ten charakterystyczny dla niego dynamizm ma wpływ nie tylko na jego sferę akcydentalna, ale dotyczy samej istoty jego osobowego bytu, sprawiając, że człowiek jest w stanie przekraczać siebie samego. Istotna dla rozwoju osoby triada wartości: prawda – dobro – wolność, prowadzi do postawy miłości, która zarówno w porządku doczesnym, jak i wiecznym okazuje się spełnieniem ludzkiego bytu. Jako przykład w pełni urzeczywistnionego człowieczeństwa Jan Paweł II stawia Osobę Jezusa Chrystusa.
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Chrystocentryczna postawa miłości Matki Teresy z Kalkuty

59%
Hadryś J.
Roczniki Teologii Duchowości
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2011
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vol. 3
107-120
EN
The aim of the article is to show the christocentric attitude of love of bl. Mother Teresa of Calcutta. The source text are Teresa's writings featured in their entirety or in part in the publication Come Be My Light. The Private Writings of the “Saint of Calcutta”. The whole presentation has been divided into four parts. The first one presents Teresa's love for Christ, the second deals with the issues of love for Christ in the poorest of the poor, the third addresses the care of the Blessed to minister among the poor in the communion with Christ, and the last one is a look at Mother Teresa’s attitude of love through Benedict XVI’s thoughts selected from his encyclical letter Deus caritas est. The summary is a meditation of the Blessed put at the end. The article shows the christocentrism of attitude of love of Mother Teresa of Calcutta.
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