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Eklezjologia Listu do Efezjan 1,22b-23

100%
Nycz M.
Warszawskie Studia Teologiczne
|
2018
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vol. 31
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issue 3
46-63
EN
The epistle to the Ephesians is seen as an ecclesiological scripture among the exegetes. It contains a rather systematic interpretation of what the Church is, what her role and attitude to Christ is. The sentence from Ephesians 1: 22b-23 may pass as the most important passage for the entire ecclesiology of the Letter to the Ephesians.This short passage causes many interpretative difficulties at the grammat-ical level, such as: interpretation of the term pleroume,nou as active or passive par-ticiple, function of the terms evkklesi,a, pa/j and auvtou/ in the syntax and the role of the expression u`pe.r pa,nta in the sentence. In addition, it is necessary to properly read the meaning of the term plh,rwma.The title text has been subjected to grammatical and lexicographical anal-ysis. Such way of analysis allowed for a proper reading of the attitude of Christ to the Church – Christ fills the Church (and not the reverse as it might be judged by a cursory morphological analysis) and only He is the head of the Church. He fills the whole Church of the fruits of his passion, death and resurrection.
2
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Integrating Plenitude, Axiarchism And Agency

100%
Forrest P.
Roczniki Filozoficzne
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2023
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vol. 71
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issue 2
73-91
PL
Rozważam trzy potencjalne wyjaśnienia ostatecznościowe: (1) ostatecznościowe sprawstwo, czyli znaną ideę, że istnienie i natura wszechświata zostały stworzone przez Boga na podstawie dobrych racji; (2) aksjarchizm, czyli początkowo niezgodną z naszymi intuicjami ideę, że dobro jest pierwszą przyczyną przygodnej rzeczywistości; oraz (3) pełnię, czyli tezę, że wszystkie możliwe typy sytuacji są rzeczywiste. Po uwagach wstępnych określam problemy aksjarchizmu, a następnie proponuję ich rozwiązania. Rozwiązania te wymagają połączenia przestrzeni i czasu w czasoprzestrzeń, a w konsekwencji wprowadzenia tzw. hiperczasu, który nazywam prawdziwym czasem - czasem przez duże „C”. Wskazuję, jak aksjarchizm i pełnię można połączyć w tezę Plenum Bonum, zgodnie z którą rzeczywiste są wszystkie i tylko dobre wszechświaty. Następnie identyfikuję niektóre problemy ze sprawczością jako ostatecznym sposobem wyjaśnienia. Na zakończenie rozwiązuję te problemy za pomocą pewnej teorii sprawczości dopełniającej aksjarchizm, którą nazywam teorią Dobro versus Dobro.
EN
I consider three candidates for ultimate understanding: (1) ultimate agency, the familiar idea of understanding the existence and nature of the universe as created by God for good reasons; (2) axiarchism, the initially counter-intuitive idea that goodness is the first cause of contingent reality; and (3) plenitude, the thesis that all possible types of situation are real. After some initial clarification, I note the problems with axiarchism, and offer solutions. These solutions require the unification of space and time as space-time, and the consequent introduction of what might be called hypertime, but which I take to be true time-Time with an upper case “T”. I note how axiarchism and plenitude may be combined into the Plenum Bonum thesis that all and only good universes are real. Next, I note some problems with agency as an ultimate way of understanding. Finally, I solve these by means of a theory of agency as completing axiarchism, the Good versus Good theory.
3

Podmiot creatio continua − aspekt eklezjalny

88%
Liszka P.
|
2016
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vol. 63
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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.
4
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(Nie) Chcieć być wszystkim. Stawrogin i najgłębsza otchłań Dostojewskiego

75%
Kruszelnicki M.
Przestrzenie Teorii
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2015
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issue 24
195-218
EN
This paper proposes a new interpretation of Niyevsky’s novel The Devils. This reading opposes the very influential line of interpretation employed in wkolai Vsevolodowich Stavrogin – a relentlessly intriguing character in Fyodor Dostoorks of thinkers working within the current of Russian symbolism and “cultural renaissance” from the beginning of the 20th century. The author argues that this “religious” interpretive tradition contributes to one of the greatest misunderstand-ings concerning Dostoyevsky’s work in that it oversimplifies its ambivalence and obscures one of Dostoyevsky’s darkest insights into the human soul, initially revealed in Notes From the Under-ground and from that time on recurring in each of his major novels. In the first part of the article, several classic Russian interpretations of Stavrogin are examined in order to show their common tendency to morally judge Stavrogin from the Orthodox point of view, recognize his greatest sin in the lack of faith in God and for that reason see before him only the perspective of self-disintegration and inevitable death. The author argues that “religious” interpretations do not explain the mystery of Stavrogin. What is more, they homogenize the complexity of his character and offer an all-to-easy solution to the vital philosophical problem which reiterates in Dostoyevsky’s entire mature fiction and which finds its greatest artistic representation in Stavrogin himself.
5
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Trynitarny aspekt creatio continua

75%
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.
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