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1
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Zmartwychwstanie umarłych jako jeden z dynamicznych wymiarów eschatologii

100%
Dańczak A.
Verbum Vitae
|
2009
|
vol. 15
343-368
PL
The understanding of the bodily resurrection used to cause many problems during the history of the Christian theology. Also the catholic area was a scene of an interesting and wide discussion on the interpretation of the event, aiming at the elimination of many paradoxes present in eschatology. The debate unfortunately bas not bad a satisfactory result and bas not led the research to common conclusions. One of the possibilities of the solution is a wider and dynamic understanding of the resurrection, based on anthropological and biblical data. It requires a transposition of some traditional dimensions of the resurrection to other areas. Many aspects of the traditional contents of the theological meaning of the resurrection are in fact present already in the meaning of the event of death. It is there that a person experiences a total collapse of all vital forces but also a passage to another life. Thus the non-finality of death itself becomes part of human experience. Besides, the situation immediately after death means the entrance to the dimension of a personal fulfillment. Both themes belong to the theological meaning of the resurrection of the dead. Some other aspects of the resurrection are also present in the description of the Christian life and spring from the mystery of baptism whose meanings expressed in the language of the New Testament, among other things, in the resurrectional terms. Thus the resurrection cannot be seen as a static event of the end of times but rather as a dynamic event, some aspects of which are present already by means of the participation in the paschal mystery of Christ accessible by baptism, with later gradual and continuous progress and also with gradual fulfillment in the eschatological stadium where the material dimension of the creation must be included in order to make it possible to speak of the new creation.
2
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The Role of the Holy Spirit during Parousia in the Eschatology of Sergius Bulgakov

72%
Raczyński-Rożek M.
Polonia Sacra
|
2021
|
vol. 25
|
issue 2
EN
In Parousia, Jesus Christ is undoubtedly the central figure. However, since Parousia is the revelation of the glory of the entire Trinity, it is worth asking about the role of the remaining Divine Persons in this event. In the article, the main focus will be on the role of the Holy Spirit and its interpretation in the eschatology of Sergius Bulgakov. According to the Russian theologian, Parousia is a revelation not only of Christ’s glory, but also of the hypostatic Glory of God, i.e. the Holy Spirit, and in this way it’s the final realization of Pentecost.
PL
W paruzji centralną postacią jest niewątpliwie Jezus Chrystus. Skoro jednak paruzja jest objawieniem się chwały całej Trójcy, to warto zadać sobie pytanie o rolę pozostałych Osób Boskich w tym wydarzeniu. W tym artykule główna uwaga zostanie poświęcona roli Ducha Świętego i jej interpretacji w eschatologii Sergiusza Bułgakowa. Według rosyjskiego teologa, paruzja jest objawieniem nie tylko chwały Chrystusa, ale także hipostatycznej Chwały Boga, czyli Ducha Świętego, a w ten sposób ostateczną realizacją Pięćdziesiątnicy.
3
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Rozumienie odkupienia w Encyklice Redemptor hominis

72%
Fac W. M.
Roczniki Teologii Dogmatycznej
|
2009
|
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.
4
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Przebaczenie w optyce miłosierdzia

58%
Lekan J.
Teologia w Polsce
|
2016
|
vol. 10
|
issue 2
59-77
EN
Undertaking the problem of forgiveness as something which every man needs from God, it is necessary to look upon it in the perspective of God’s Mercy as one of the elements of the process of salvation. Without doubt, we have to consider a man as the greatest fruit of God’s creation (not forgetting about ontological abyss), invited to friendship with God from the very moment of creation. Also, the original sin and its effects, as well as God’s Mercy revealed in the gift of the Only Son, cannot be forgotten. In Him we reach forgiveness – all of us who ask for it with faith and open heart. This forgiveness is realized in the framework of the New Covenant. It is accessible in the Church both in a regular (sacramental) and an extraordinary way. It leads to the creation of the new heart in us and it enables us to forgive each other in order to build the Civilization of Love. In that way, it reveals the truth that creation and redemption are correlated because redemption does not destroy the work of the Creator but the work of the tempter.
PL
W refleksji nad przebaczeniem widzianym w świetle Bożego miłosierdzia zechcemy, by pójść następującą drogą: Był taki moment w dziejach człowieka, że przebaczenie nie było potrzebne (harmonia stworzenia). Człowiek zburzył tę relację przez złe wykorzystanie swej wolności (grzech pierworodny). Bóg nie pozostawił jednak człowieka samego i wyszedł ku niemu (przebaczenie w Chrystusie). Przebaczenie to jest dostępne (w Kościele) w sposób zwyczajny, sakramentalny (sakrament pokuty i pojednania) i nadzwyczajny (pozasakramentalny). Posiada konkretne skutki antropologiczne (nowy człowiek). Boże przebaczenie jest niezbędne, aby dokonało się przebaczenie w relacjach międzyludzkich (jedno serce).
5
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Przebaczenie w optyce miłosierdzia.

58%
Lekan J.
Teologia w Polsce
|
2016
|
vol. 10
|
issue 2
59-77
PL
W refl eksji nad przebaczeniem widzianym w świetle Bożego miłosierdzia zechcemy pójść następującą drogą: Był taki moment w dziejach człowieka, że przebaczenie nie było potrzebne (harmonia stworzenia). Człowiek zburzył tę relację przez złe wykorzystanie swej wolności (grzech pierworodny). Bóg nie pozostawił jednak człowieka samego i wyszedł ku niemu (przebaczenie w Chrystusie). Przebaczenie to jest dostępne (w Kościele) w sposób zwyczajny, sakramentalny (sakrament pokuty i pojednania) i nadzwyczajny (pozasakramentalny). Posiada konkretne skutki antropologiczne (nowy człowiek). Boże przebaczenie jest niezbędne, aby dokonało się przebaczenie w relacjach międzyludzkich (jedno serce).
EN
Undertaking the problem of forgiveness as something which every man needs from God, it is necessary to look upon it in the perspective of God’s Mercy as one of the elements of the process of salvation. Without doubt, we have to consider a man as the greatest fruit of God’s creation (not forgetting about ontological abyss), invited to friendship with God from the very moment of creation. Also, the original sin and its effects, as well as God’s Mercy revealed in the gift of the Only Son, cannot be forgotten. In Him we reach forgiveness – all of us who ask for it with faith and open heart. This forgiveness is realized in the framework of the New Covenant. It is accessible in the Church both in a regular (sacramental) and an extraordinary way. It leads to the creation of the new heart in us and it enables us to forgive each other in order to build the Civilization of Love.
6
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Teologiczne rozumienie zbawienia i jego znaczenie w życiu Kościoła

51%
Barth G.
Roczniki Teologii Dogmatycznej
|
2011
|
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.
7
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Znaczenie pozycji aniołów w grobie Jezusa w J 20,12

44%
Kubiś A.
The Biblical Annals
|
2016
|
vol. 6
|
issue 3
459-493
EN
Compared with the Synoptics, the Johannine angels assume a particular and significant position inside Jesus’ tomb. The evangelist describes it precisely as one angel sitting at the place of Jesus’ head and another at the place of Jesus’ feet. Not all Johannine commentators pay attention to this detail, yet a comparison with the descriptions of the angels’ positions in the different synoptic narratives demonstrates that they all reflect original editorial work on the part of each the evangelist. Consequently, these accounts can – and indeed do – convey particular ideological or theological stances typical of each gospel writer, including John. With regard to John 20:12, the article surveys proposals advanced by several Johannine commentators, beginning with some very obvious and prosaic explanations and ending with the most probable meanings behind the particular posture of Johannine angels. According to a strictly archeological-historical explanation, the position of the Johannine angles is no more than an indication that Jesus’ burial place was not a tomb of kôkîm type. The article also presents allegorical interpretations, from St. Augustine to St. Thomas Aquinas; a religious-cultural exposition referring to the Egyptian goddesses Isis and Nephthys; a few very literal explanations accentuating the physical emptiness between the angels; and an intertextual exposition based on a targumic reading of Isaiah 6. At the end, as the most persuasive solution, the article proposes that the Johannine angels represent the cherubs of the Ark of the Covenant and the mercy seat. This intertextual and symbolic interpretation likewise explains Mary Magdalene’s lack of fear and astonishment in her interaction with supernatural beings.
PL
Compared with the Synoptics, the Johannine angels assume a particular and significant position inside Jesus’ tomb. The evangelist describes it precisely as one angel sitting at the place of Jesus’ head and another at the place of Jesus’ feet. Not all Johannine commentators pay attention to this detail, yet a comparison with the descriptions of the angels’ positions in the different synoptic narratives demonstrates that they all reflect original editorial work on the part of each the evangelist. Consequently, these accounts can – and indeed do – convey particular ideological or theological stances typical of each gospel writer, including John. With regard to John 20,12, the article surveys proposals advanced by several Johannine commentators, beginning with some very obvious and prosaic explanations and ending with the most probable meanings behind the particular posture of Johannine angels. According to a strictly archeological-historical explanation, the position of the Johannine angles is no more than an indication that Jesus’ burial place was not a tomb of kôkîm type. The article also presents allegorical interpretations, from St. Augustine to St. Thomas Aquinas; a religious-cultural exposition referring to the Egyptian goddesses Isis and Nephthys; a few very literal explanations accentuating the physical emptiness between the angels; and an intertextual exposition based on a targumic reading of Isaiah 6. At the end, as the most persuasive solution, the article proposes that the Johannine angels represent the cherubs of the Ark of the Covenant and the mercy seat. This intertextual and symbolic interpretation likewise explains Mary Magdalene’s lack of fear and astonishment in her interaction with supernatural beings.
8
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Duchowość nowego człowieka w perspektywie tajemnicy sakramentu chrztu

37%
Piasecki P.
Teologia i Moralność
|
2015
|
vol. 10
|
issue 1(17)
45-59
EN
Christians can find themselves in the modern world and actively influence their future, fulfilling their vocation only with the foundation in a particular spirituality. It is spirituality which can most generally be denominated ‘baptismal spirituality’. Making use of Paul's dichotomy: the old man and the new man; death and resurrection, a dynamic notion of the new man's spiritually is emerging. It focuses on the novelty of Christ and the new life of which He is the source. The novelty of the life of a baptized is based on a direct, full of excitement yet never satisfied, relation between man and Christ, who is present and active in the Church. The spirituality of the new man is organic because its integrity is multifaceted, as it encompasses the spirituality of: the Cross, the Resurrection, the death and the new life, submission to the Holy Spirit, prayer, and also missionary and anthropological one, as well as it falls within ecclesiology, trinitology, and eschatology. That is why such comprehension of the spirituality of the new man constitutes an innovative contribution to adequate perception of Christian spirituality.
PL
Chrześcijanin może odnaleźć się we współczesnym świecie i aktywnie wpływać na jego przyszłość realizując swoje powołanie tylko w oparciu o określoną duchowość. Najogólniej możemy ją określić jako duchowość chrzcielną. Posługując się pawłową dychotomią: stary i nowy człowiek; śmierć i zmartwychwstanie, wyłania się pełne dynamizmu pojęcie duchowości nowego człowieka. Koncentruje się wokół nowości Chrystusa i nowego życia, którego On jest źródłem. Nowość życia ochrzczonego zasadza się na bezpośredniej, i wciąż budzącej pełen ekscytacji niedosyt relacji, jaka wywiązuje się pomiędzy człowiekiem a Chrystusem, obecnym i działającym w Kościele. Duchowość nowego człowieka jest organiczna, bowiem można mówić o jej integralności w wieloaspektowości. Obejmując duchowość krzyża, zmartwychwstania, śmierci i nowego życia, uległości Duchowi Świętemu, modlitwy, misyjną, antropologiczną oraz włączając się w nurt eklezjologii, trynitologii i eschatologii, dlatego stanowi innowacyjny wkład do właściwego postrzegania duchowości chrześcijańskiej.
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