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О двух сущностях человека. „Задумчивый странник” Зи- наидыГиппиус

100%
Okroj K.
Kultury Wschodniosłowiańskie - Oblicza i Dialog
|
2017
|
issue 7
99-110
PL
The article is an attempt to describe the conception of androgyny in ZinaidaGippius’s work entitled Reflective wanderer. The main character of Reflective wandereris a modernistic philosopher, Vasily Rozanov. The aim of this article is to analyse the image of Rozanov and prove that he is an example of androgynous man being.
2

The Subject of Creatio Continua and Its Ecclesial Aspect

84%
Liszka P.
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna - English Version
135-148
EN
It is God who is the subject of creatio continua; in Christianity it is a triune God. Fundamentally divine nature, Divine Persons: God the Father, God the Son and the Holy Spirit, who in the logic of the internal life of the Trinity is third and in relation to the world the most direct. The personal specificity of the Third Divine Person predestines it to activity, creativity, to stirring creative power and action in created beings. The Holy Spirit develops and unites, creates the interior of the beings, combines them and strengthens the link with the Creator. This ongoing creation is encoded in the act of creation and is in keeping with the workings of Providence, which also is a creation of the Trinity, and indirectly a creation of people: individuals and societies. Participation in the act of creation stands in proportion to the growth in holiness, which means it is proportional to becoming a person. Created beings personalize themselves through participation in creatio continua, and by participating in this act, they personalize themselves. All this is implemented though the activity of the intellect, will and emotions. It is Jesus Christ in his capacity of God and man who occupies the centre stage of the ongoing creation.
3
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Trynitarny aspekt creatio continua

71%
Liszka P.
Poznańskie Studia Teologiczne
|
2016
|
issue 30
369-383
EN
The act of creation on the part of God is unique, but it has a trinitarian shape, since it is contained in the internal life of God. The act of creation is the action of Divine Persons. It culminated in the world, created living and non-living, material and non-material beings. From the perspective of world history the act of creation may be looked upon as an act of God that brought about the existence of the world and also as God’s ongoing effort aimed at sustaining the world in its existence and constant bringing about new beings. Creation in general, including creatio continua, has a trinitarian shape. It is an act of three Divine Persons, and especially an act of the Son of God, who as the only one of the Trinity, has the ability to embrace our human condition. This ability found its reflection in the Incarnation. Being both God and man, Christ is not only an acting subject but also a personified Coming into existence.
4

Podmiot creatio continua − aspekt eklezjalny

59%
Liszka P.
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna
171-185
EN
It is God who is the subject of creatio continua; in Christianity it is a triune God. Fundamentally divine nature, Divine Persons: God the Father, God the Son and the Holy Spirit, who in the logic of the internal life of the Trinity is third and in relation to the world the most direct. The personal specificity of the Third Divine Person predestines it to activity, creativity, to stirring creative power and action in created beings. The Holy Spirit develops and unites, creates the interior of the beings, combines them and strengthens the link with the Creator. This ongoing creation is encoded in the act of creation and is in keeping with the workings of Providence, which also is a creation of the Trinity, and indirectly a creation of people: individuals and societies. Participation in the act of creation stands in proportion to the growth in holiness, which means it is proportional to becoming a person. Created beings personalize themselves through participation in creatio continua, and by participating in this act, they personalize themselves. All this is implemented though the activity of the intellect, will and emotions. It is Jesus Christ in his capacity of God and man who occupies the centre stage of the ongoing creation.
PL
Podmiotem creatio continua jest Bóg, w chrześcijaństwie Bóg Trójjedyny. Fundamentalnie natura boska, Osoby Boskie: Ojciec, Syn i Duch Święty, który w logice wewnętrznego życia Trójcy jest trzeci, a wobec świata najbardziej bezpośredni. Specyfika personalna trzeciej Osoby Boskiej predysponuje do aktywności, do kreatywności, do wzbudzania w stworzeniach kreatywnej mocy i stwórczego działania. Duch Święty rozwija i jednoczy, tworzy wnętrze bytów, wiąże je ze sobą i umacnia więź ze Stwórcą. Ciągłe stwarzanie zakodowane jest w akcie stwórczym i współbrzmi z działaniem Opatrzności, która też jest dziełem całej Trójcy, a wtórnie również dziełem ludzi: jednostek i społeczeństw. Uczestniczenie w dziele stwórczym jest proporcjonalne do wzrastania w świętości, a tym samym do bycia osobą. Byty stworzone personalizują siebie poprzez uczestniczenie w creatio continua, a uczestnicząc w tym dziele personalizują się. Dokonuje się to na drodze aktywności intelektu, woli oraz uczuć. W centrum ciągłego stwarzania znajduje się Jezus Chrystus, jako Bóg i jako człowiek.
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