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1

Mistagogia – chrześcijańska majeutyka

100%

Hajduk R.

Forum Teologiczne

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2011

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vol. 12

107-119

EN

In the early days of Christianity, mystagogy was used by the Fathers of the Church to help the neophytes to transform the experience of the sacraments of initiation into a living experience of the presence of God. Early Christian mystagogy took the shape of catecheses, which were proclaimed during the first Easter week after the celebration of the sacraments at the Easter Vigil. Their goal was not to transmit religious knowledge, but to introduce the neophytes into the mystery of the living God who gives to the people his grace through the sacramental signs. This method is reminiscent of the ancient maieutics which is an inductive way of dialogue. Maieutics was proposed by the famous Greek philosopher Socrates as a method of teaching by helping someone articulate ideas already present in his mind. The philosopher plays the role of an intellectual midwife who assists at the birth of the truth. Therefore, one may describe the mystagogy as a spiritual midwifery because it is a kind of pastoral support, which enables Christians to enter into a living relationship with God. Following the pattern of the antique mystagogic catecheses, the German theologian Karl Rahner has constructed a contemporary model of mystagogical pastoral care. His pastoral mystagogy is a kind of maieutic method what leads into the primordial experience of God. Such a religious experience reaches the roots of human existence. Because of it, the new mystagogy believes that human subjects can alone experience the presence of God and his work of salvation in everyday life. The task of the pastor is in this perspective to serve as a mystagogue supporting someone to disclosure his personal relationship with God as an event of everlasting grace. Such a style of pastoral care respects the needs of today’s people who are longing for a deeper spiritual life and want to give a true meaning to their existence.

2

Gotteserfahrung heute – Wie kann man Gott überhaupt erfahren?

63%

Werbick J.

Studia Teologiczno-Historyczne Śląska Opolskiego

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2019

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vol. 39

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issue 2

11-26

PL

Doświadczenia są wyzwaniami w obszarze uczenia się. Doświadczać oznacza w tym sensie postrzegać i rozumieć, jak człowiek w obliczu tego, z czym się spotyka, musi przepracować swoje założenia, wyobrażenia i nastawienia. Pismo Święte jest świadectwem o doświadczeniach Boga, w których za każdym razem Bóg był postrzegany jako wyzwanie dla odnowy życia i prowokował proces uczenia się, który prowadził do nowego postrzegania Boga, człowieka i świata. Bóg jest współ-doświadczany; jest dostrzegany jako współ-działający, inicjujący życie w pełni, jako pełne obietnicy wyzwanie, aby zawierzyć temu, co – używając języka Nowego Testamentu – Bóg pragnie zapoczątkować z ludźmi jako swoje królestwo.

EN

Experiences are challenges in the field of learning. Experience means in this meaning seen and understand how man in the face of what he meets should rework his assumptions, imaginations and attitudes. Bible is witnessing experiences of God, in which God is always seen as a challenge for the renewal of life and has provoked processes of learning which lead to a newly seen of God, man and world. God is experienced "with", God is seen as working "with", as one how initiates full life, as a challenge full of promise that calls to entrust to him all what – in the words of the New Testament – God wants to begin for building his kingdom with his people.

DE

Erfahrungen sind Lern-Herausforderungen. Eine Erfahrung machen heißt in diesem Sinne wahrzunehmen und zu verstehen, wie ich angesichts des mir Widerfahrenen meine Annahmen, Vorstellungen und Einstellungen umarbeiten muss. Die Bibel bezeugt Gotteserfahrungen, in denen jeweils Gott als Herausforderung zur Erneuerung des Lebens wahrgenommen wurde und einen Lernprozess provozierte, der Gott, die Menschen, Geschichte und Welt neu sehen lehrte: Gott wird mit-erfahren; er wird wahrgenommen als der Mit-Wirkende, das Leben in Fülle Initiierende, als die verheißungsvolle Herausforderung, sich auf das einzulassen, was er – neutestamentlich gesprochen – als sein Reich mit den Menschen anfangen will.

3

Antropologia autonomiczna a antropologia teonomiczna: próba syntezy

51%

Guzowski K.

Roczniki Teologii Dogmatycznej

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2010

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vol. 2

77-93

EN

This paper brings close the human hermeneutic horizons of autonomous man and theonomous man, i.e. those approaches that result from the experience of transcendence or its lack. In its conception of man, Christianity takes Incarnation as its starting point. In the light of Incarnation, transcendence and immanence are mixed in the life and Person of Jesus Christ. Christianity is not an ideology, but it stresses the historical and personal experience of God-Man whose Person and life compose the foundation on which to understand the whole of reality. It is on this view that our perception of ethics depends. Ethics is different if this point is disregarded. However, ethics should always have primacy over politics. In order to cherish an overall human scope, ethics should be based on integral anthropology that respects all dimensions of the person: individual, social, spiritual, religious, the internal and external aspects. Contemporary personalism emphasises all the essential traits of the person, among which we find transcendence, freedom, relational and dialogical character. The person is fulfilled in relations because it is a relationship with regard to his or her essence. Christian ethics that is built on the foundation of personalistic anthropology recognises the dimension of human transcendence, especially in relation to persons and values. It does not reject, however, a different point of view, but at the same time disagrees to any discrimination of its position in the world of human values. A patient and concrete dialogue, such that aims at the good of every human being is the foundation of scientific ecumenism. This integral model of reality open to the dignity of each person and his social dimension is given by personalism. Only in the perspective of the person can we build a level of understanding and this should be a universal principle.

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Mistagogia – chrześcijańska majeutyka

Gotteserfahrung heute – Wie kann man Gott überhaupt erfahren?

Antropologia autonomiczna a antropologia teonomiczna: próba syntezy