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1

The Church Is Christ Present: Luther’s Theological Realism and Dietrich Bonhoeffer’s Understanding of the Church as Unity of Act and Being

100%

Karttunen T.

Theological Research. A Journal of Systematic Theology

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2020

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vol. 8

69-100

EN

Facing the challenge of modern individualism Dietrich Bonhoeffer (1906–45) corrected the contemporary interpretation of Martin Luther’s theology regarding the sacramentality and communal understanding of the Church. From the perspective of philosophical theology he discussed the “transcendental” and “ontological” approaches to explicate the presence of God’s revelation in the Church through word and sacraments. Ecclesially and pastorally based theology required a participatory, ecclesially oriented ontology as the basis of theological epistemology. Philosophical concepts should be adapted in a theological context to explicate and construct theological content. For Bonhoeffer the Church was the place of revelation in which the human being could understand his or her existence in relation to others and lead a “personal life.” More clearly and systematically than Luther, Bonhoeffer saw the Church as the Body of Christ as the place of transformation into the shape of Christ. Every individualistic idea of the Church must be wrong. Communion, doctrine, and theology belonged together. The intentions of Luther and Bonhoeffer regarding the Church’s Christological and Pneumatological foundation as a sacramental communion in the Triune God, sent into the world in shared witness and service in mission and ministry still seems to have ecumenical potential concerning for example Lutheran and Catholic understandings of Church, ministry and Eucharist.

2

Poznanie i metoda w teologii. Zasady podstawowe w ujęciu Josepha Ratzingera/Benedykta XVI

80%

Szymik J.

Roczniki Teologii Dogmatycznej

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2010

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vol. 2

49-65

EN

The most characteristic trait of Pope Benedict XVI’s epistemological and methodological principles is his tendency to a synthesis and a kind of balance: natural and intuitive that results from his respect for the Truth. We approach this Truth by various ways of complimentary human efforts. If Benedict XVI speaks about the return to sources, he does not make any period of the history of the Church and theology absolute; he warns us against excessive “archeologisation” and “modernisation.” If he proposes a “research system”, he also proposes patience and equilibrium, “internal” direction and internal consequences of thinking (any “externality” appears banal and empty). He proposes “chain bonds” (of epochs, positions, and evolution of thinking) and dialectic holism (only pluralism that is referred to the unity of truth is great). One should notice questions and needs of the present time, but they cannot make up the criterion of answers. The point is to strike a proper balance of emphases between the past and the present. All this deals with the Church and theology whose mission is internally identical, that is the knowledge of God.

3

Augustine and "the Pure in Heart" in Benedict XVI’s Jesus of Nazareth

61%

Wright IV W. M.

Wrocławski Przegląd Teologiczny

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2023

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vol. 31

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issue 2

219-241

PL

Niniejszy artykuł podejmuje temat oczyszczenia serca w trylogii Jezus z Nazaretu Benedykta XVI jako sposobu widzenia i poznawania Boga zgodnie z augustyńską interpretacją jednego z ośmiu błogosławieństw: „Błogosławieni czystego serca, albowiem oni Boga oglądać będą” (Mt 5,8). Objaśnienia Benedykta XVI w znacznym stopniu oparte są na teologicznej epistemologii Augustyna, której główne elementy nakreślił w swoich wcześniejszych pismach. W artykule przedstawiono główne elementy analizy teologicznej epistemologii Augustyna dokonanej przez Ratzingera, a następnie omówiono trzy miejsca w trylogii Jezus z Nazaretu, w których Benedykt analizuje oczyszczenie serca w świetle nauczania św. Augustyna i w odniesieniu do Mt 5,8: błogosławieństwo dla tych „czystego serca”, obmycie stóp oraz objawienie Ojca i Syna w Mt 11,25–27. Podobnie jak Augustyn, Benedykt mówi o oczyszczeniu serca jako o Bożym działaniu w ludziach poprzez dary wiary i miłości oraz podkreśla miejsce duchowej komunii wierzących z Jezusem w tym szczególnym procesie oczyszczenia.

EN

This essay examines Benedict XVI’s treatment in his Jesus of Nazareth trilogy of the purification of the heart as leading to a manner of seeing and knowing of God, a treatment which follows an Augustinian interpretation of the beatitude: “Blessed are the pure in heart, for they will see God” (Matt 5:8). Benedict’s account is much indebted to Augustine’s theological epistemology, the main elements of which he outlines in his early writings. After setting forth the main elements of Ratzinger’s analysis of Augustine’s theological epistemology, the essay examines the three places in Jesus of Nazareth where Benedict discusses purification of the heart in Augustinian terms and in relation to Matt 5:8: his interpretations of the “pure in heart” beatitude, the Footwashing, and the Father-Son saying in Matt 11:25–27. With Augustine, Benedict speaks of the purification of the heart as God’s action which he works in people by the gifts of faith and love. Benedict emphasizes the place of the believers’ spiritual communion with Jesus in this graced process of purification.

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1 Roczniki Teologii Dogmatycznej

1 Theological Research. A Journal of Systematic Theology

1 Wrocławski Przegląd Teologiczny

1 Karttunen T.

1 Szymik J.

1 Wright IV W. M.

1 2023

1 2020

1 2010

The Church Is Christ Present: Luther’s Theological Realism and Dietrich Bonhoeffer’s Understanding of the Church as Unity of Act and Being

Poznanie i metoda w teologii. Zasady podstawowe w ujęciu Josepha Ratzingera/Benedykta XVI

Augustine and "the Pure in Heart" in Benedict XVI’s Jesus of Nazareth