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Stanisław Wójcik. Naród, samorząd terytorialny, demokracja III RP

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Bartnik C. S.
Roczniki Nauk Społecznych
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2008
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vol. 36
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issue 1
239-240
2
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Mirosław Kowalczyk, U początków teologii historii w Polsce: F. Sawicki, K. Michalski, A. Pechnik, Lublin: Wydawnictwo KUL 2008, ss. 418

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Bartnik C. S.
Roczniki Teologii Dogmatycznej
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2009
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vol. 1
221-223
3
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Kapłaństwo inkarnacyjno-paschalne

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Bartnik C. S.
Roczniki Teologii Dogmatycznej
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2010
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vol. 2
5-12
EN
If one speaks about Christology and then about soteriology either in their paschal or incarnational (Incarnation) aspects, then one may speak about either paschal or incarnational priesthood. Though the classical priesthood is related with the Pascha, yet we must necessarily also notice the incarnational dimension and make up one, inseparable, and supplementing whole on the basis of one Person of Christ, one “person” of the Church and one person of the priest. In the personalistic approach, the priest receive the sign of esse sacerdotale and agere sacerdotale on the basis of priestly grace. This grace is given in the sacrament of the priesthood that is grafted into by a direct and church-making manner in the priesthood of Christ and making the whole Christic personality in the person called to the priesthood.
4
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Encyklika „O wierze”

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Bartnik C. S.
Roczniki Teologii Dogmatycznej
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2013
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vol. 5
5-14
EN
The encyclical “Lumen fidei” sketched by Benedict XVI, with some reflections by Pope Francis, is the first document by the Magisterium that is devoted as a whole to the issue of faith seen from the theological point of view. It deals with faith not only in the aspect of accepting the revealed truths by the mind, but also as the existence in Christ in all dimensions. It does not give a synthetic definition of faith, but on the basis of the presented elements faith probably may be defined as Christification of a man, an individual and a community, done by Christ’s Gift in cooperation with the human person in the aspect of reality of the revelation, redemption and salvation.
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Z nowszych koncepcji Osoby w Bogu

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Bartnik C. S.
Roczniki Teologii Dogmatycznej
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2011
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vol. 3
5-13
EN
In the classical Trinitology being developed in the East mainly the conception of Persons of the Trinity was emphasized, whereas in the West the oneness of the Three-Person God was stressed. The author has chosen four main approaches to the problem in the new Western trinitology: Trinity as three ways of the existence of the one Person of God (K. Barth, K.Rahner, P. Schoonenberg); as the Communio of Persons, being the essence of God (J. Moltmann, G. Greshake); as the pre-model of social-political life: individual vs community (L.Boff); and as a sequential genetic fulfillment of the relation from the Father through the Son to the Holy Spirit (J. Ratzinger, Cz. S. Bartnik, K. Góźdź). This last approach stresses the intrinsic existence of the person, the fullness of the being and the subjective depth of the ego, and in consequence ontological trinitology without reducing the Persons in the Trinity to Love only, even if it could be put in the first place.
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Prawa dziejowe wielkich myśli

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Bartnik C. S.
Roczniki Teologii Dogmatycznej
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2012
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vol. 4
143-152
EN
Great thoughts: philosophical systems, intellectual currents and ideological outlooks are affected by the laws of historical change. The author briefly presents the following laws: (a) universal presence of mythology, irrespective of the degree of its cultural influence; (b) the law of ideological pluralism (a single global ideological system would thwart any great thought); (c) the law of historical sequencing and of historical continuity; (d) the law of historical pendulum; (e) inevitable presence of structural shortcomings (statements about the ultimate, cognitively exhaustive nature of one's own system of thought and the declaration that it offers sufficient instruments for creating heaven on earth); (f) degeneration of a system due to false founding premises (e.g. „freedom” as an essential of its own right, separated from truth, good, justice and the love of kin, which has led to the creation of the ideology of the European Union and leads it towards chaos, nihilism and atheism.). A vital denominator of any great thought is its reference to an idea of God. Jesus Christ, as the crown of all creation (Eph. 1:10) is also a redeemer of great thoughts and philosophical systems.
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Argument na istnienie Boga z osoby ludzkiej

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Bartnik C. S.
Roczniki Teologiczne
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2014
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vol. 61
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issue 2: Teologia Dogmatyczna
5-16
EN
In theology the so-called arguments for the existence of God had a reistic character until modern times; they were based on such elements of reality as the universe or nature. In the present times anthropological arguments have been added: ones based on the mind, logic, language, will, acts and religiosity, but they also have a reistic character. Now it is time for integration and consolidation of anthropological arguments by constructing an argument from the whole phenomenon of the human person, both an individual and social one; from his existence, nature, self, and the highest existential perfection. Such an approach leads to the discovery that the whole personal world of man calls for a personal Supreme Being as the only ultimate meaning of man himself and of the whole reality.
PL
W dawnej teologii tzw. dowody na istnienie Boga aż do czasów nowożytnych miały charakter reistyczny, opierały się na takich elementach rzeczywistości, jak kosmos, natura, przyroda. W czasach obecnych doszły argumenty antropologiczne: z umysłu, logiki, języka, woli, czynów i religijności, ale i one mają też charakter reistyczny. Obecnie przyszedł czas na integrację i umocnienie argumentów antropologicznych przez zbudowanie argumentacji z całego fenomenu osoby ludzkiej, zarówno indywidualnej, jak i społecznej, z jej istnienia, natury i jaźni oraz z najwyższej doskonałości bytowej. Takie podejście prowadzi do odkrycia, że cały świat osobowy człowieka woła o Najwyższą Istotę osobową jako jedyny ostateczny sens jego samego i całej rzeczywistości.
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