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Znaczenie i aktualność nauki prymasa Stefana Wyszyńskiego o podmiotowości narodu

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Kowalczyk M.
Teologia w Polsce
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2018
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vol. 12
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issue 2
117-127
EN
According to Cardinal Stefan Wyszyński the nation is the highest form of societal life. It has its own internal identity and individuality which distinguish it from other nations co-existing alongside it. A properly defined identity, built upon the foundation of Christianity, precludes nationalism, since in a Christian nation international relations are conditioned with reference to the Holy Trinity. Polish contemporary society today needs clear points of reference; certainly Cardinal S. Wyszyński’s teaching can be one of them. Poland and, more broadly, Europe, need new impetus in regaining a full awareness of the necessity of bravely upholding fundamental values. The times through which the great Primate led the Church in Poland were difficult, but it was possible not only to defend the community of nation and Church in Poland, but this community also offered a wonderful testimony of faith and of a heroic stance, exemplified by the figures of St. John Paul II, Bl. Jerzy Popiełuszko, and many others. Today a new socio-political situation has arisen in Poland and in Europe. There is war in the east; in the western part of the continent an increasingly more formidable migration crisis has been ignited; everywhere there can be seen a spiritual, moral, crisis, an identity crisis. All of this is telling us that it is necessary to return to fundamental values, built on the basis of Christianity and ancient culture. It is these values which were the very core of the socio-anthropological thought of Cardinal Wyszyński, especially his teaching on Christian nationhood. The Primate emphasizes not only the significance and human dignity of the individual person, but also points to the collective, the community, as an organic society, forming a personal reality, indirectly created by God. In his preaching Cardinal Wyszyński created an original concept of the personhood of a society, which is subject to – just as is an individual person – all the laws of the salvation history process.
PL
Według kardynała Stefana Wyszyńskiego naród to najwyższa postać życia społecznego. Ma on swoją tożsamość wewnętrzną, która odróżnia go od innych narodów, przy jednoczesnym współistnieniu z nimi. Świadomość swojej odrębności i wewnętrznej niezależności stanowi właśnie o podmiotowości narodu. Poziom relacji z innymi narodami warunkuje w narodzie chrześcijańskim system wartości ukształtowany na relacjach do Trójcy Świętej.
2
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Ku historiologii personalistycznej

100%
Kowalczyk M.
Teologia w Polsce
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2007
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vol. 1
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issue 1
79-86
PL
Teologia historii jest wyższą syntezą historii świeckiej, czy filozofii historii doczesnej oraz historii zbawienia, czyli teologii historii zbawienia. Rozróżnia się dwie płaszczyzny: doczesną i teologiczną. Nie mieszają się one ze sobą, ani nie utożsamiają się, lecz niejako spotykają się w nadsyntezie, którą daje osoba ludzka, osoba uczonego. Łatwo zauważyć, że zachodzi tu pewna analogia chrystologiczna, a mianowicie: dwie natury w jednej osobie.
3
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Ku historiologii personalistycznej

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Kowalczyk M.
Teologia w Polsce
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2008
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vol. 2
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issue 2
299-305
EN
Personalistic historiology – this term was created by Czesław Stanisław Bartnik – the priest and professor of John Paul II Catholic University of Lublin. It refers to three elements of history: historiography, philosophy of history and theology of history and expresses personalistic aspect of history. This personalistic aspect of mentioned three elements forms personalistic historiology. This point of view of history seems to be complete, because it makes the link between the physical, metaphysical and redemptive dimensions and all concerns the nature of human beings.
PL
Autorytet naukowy z dziedziny teologii historii Czesław S. Bartnik z KUL JP II wprowadził na teren teologii pojęcie „historiologii”. Wyróżnia ono trzy poziomy nauk: historiografię, filozofię historii oraz teologię historii. Poniższy artykuł omawia owe trzy poziomy nauk o historii, akcentując aspekty personalistyczny, najbardziej właściwy i charakterystyczny dla szkoły lubelskiej.
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Kształtowanie historii przez Odkupiciela według Encykliki Redemptor hominis

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Kowalczyk M., Karłowicz T.
Roczniki Teologii Dogmatycznej
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2009
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vol. 1
23-30
EN
Pope John Paul II broadly developed theology of history and made it more thorough, approaching it first of all as “Christology of history”. In the 20th century history of salvation and mundane history are usually separated, but the Pope joins them very closely; he starts from the paradigm of Christ's Incarnation and reality of His redemption of men and the world; and this is why he constantly shows how all the wealth of Jesus Christ, His Person, life, spirit, teaching and acting not only defined the history of salvation, but also how in consequence it shapes the whole dimension of human life, including mundane life, mundane history and history of creation. In one word: Jesus Christ transforms the whole world. Christ's role is not only subjective, cultic, abstract, or one of thought, but it includes man's whole existence: the existence of a particular, real, historical and mundane man.
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Miłość i prawda jako kategorie historyczne w Encyklice Benedykta XVI Caritas in veritate

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Kowalczyk M.
Roczniki Teologii Dogmatycznej
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2010
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vol. 2
67-75
EN
Pope Benedict XVI is a theologian of history even in his encyclical letter Caritas in veritate (2009). This encyclical is on principle social and draws on to St. Augustine and to the pope’s habilitation entitled Die Geschichtstheologie des heiligen Bonaventura (München 1959). According to the pope, the main trend of the history of man and mankind is spiritual in which the principal drive and at the same time the most ultimate content is “love in truth” and “truth in love”. They fulfil humankind in the present time and lead to eternity.
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Trójca Święta we współczesnej teologii katolickiej

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Kowalczyk M.
Roczniki Teologii Dogmatycznej
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2013
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vol. 5
95-104
EN
Of all the truths of faith and Christian life the truth about God in the Trinity of Persons is the most basic one. The truth in its entirety is revealed by God, but the interpretation of it has a long human history. The Christian teaching about God as a Trinity is the most perfect expression of human religious and theological awareness. The history of the Trinitarian dogma is as long as Christianity itself. It is rooted in the Old Testament, which spiritually and mentally prepared people for the revelation of the Holy Trinity in the New Testament. Jesus Christ in a comprehensive way revealed the truth about God as a personal triad, as a Holy Community, as a personal communion mystery. The essence of this truth has its source in the whole event of Jesus Christ, that is in His eternal existence, in the history of Redemption and in His word. Only later was it defined as a peculiar revelation of God that allows experiencing His essence, translating itself into existence, into everyday life, spirituality, morality, Christian practice, and with years also into the religious doctrine. Modern Catholic Trinitarian theology is developed on two merging planes; that is, the teaching of the Magisterium and teaching of outstanding theologians. A return to the historical-salutary understanding of God’s Trinitarian mystery, but considered in the personalistic light, is a characteristic novelty of modern trinitology. It is a personalistic-communion approach. Many Catholic theologians think that the Trinity makes itself present in a man by way of grace; it is the charitological approach. Also the problem of the Trinity that is immanent to the world, and at the same time transcendent, is considered. The position suggested by K. Rahner is right here: the historical-salutary Trinity is identical with the transcendent Trinity. The truth about the Holy Trinity is fundamental and basic for the understanding of man himself, of the meaning of his existence and of the meaning of the existence of anything. The Holy Trinity is the original model and at the same time a task for any human community – that is, any kind of human community should be realized according to the model of the Divine community.
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Katarzyna Anna Parzych-Blakiewicz, Teologia historiozbawcza w dogmatyce polskiej XX wieku, seria: Biblioteka Wydziału Teologii Uniwersytetu Warmińsko-Mazurskiego w Olsztynie, Olsztyn 2010, ss. 376

100%
Kowalczyk M.
Roczniki Teologii Dogmatycznej
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2013
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vol. 5
227-230
8

Przykazanie ekologiczne

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Kowalczyk M.
Roczniki Teologiczne
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2016
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vol. 63
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issue 2: Teologia dogmatyczna
217-229
EN
In May 2015 Pope Francis published the encyclical entitled Laudato Si' about the proper understanding of the issue of ecology. The subject is understood by the Holy Father as one that is most natural, usual and simple, but at the same time obliging everybody, rousing and engaging both in the worldly, popular and everyday sense and in the essentially religious one, which means spiritually and morally absorbing. From the whole of Pope Francis's argument presented in the encyclical it undoubtedly follows that care of the world, also the temporal one, that is ecological life and work, is both a natural and at the same time God's commandment for man, and this means: for each man, both for a believer in God as the Creator of the world, and for a non-believer, but one who is sensible at the basic level of natural law. The Pope suggests adding the theological understanding of ecology to the common one. As a result in Pope Francis's encyclical Laudato Si' we have received a realistic, but at the same time mystic, evangelical approach to ecology, one in the light of Christ, with the simplicity of the truth, of love of life, also of the worldly life, and with the light of beauty – the beauty of God, man, the earth and the universe. Hence, integral ecology is – according to Pope Francis – a commandment given by God to believers and to non-believers, both to the impersonal world, and to the human, personal one. True ecology stems from the reality of creation, from the love of God and man, from man's participation in the work of creation, and finally from the sense of self-preservation of the human being.
PL
Ojciec Święty Franciszek ogłosił w maju 2015 r., encyklikę pt. Laudato Si o właściwym rozumieniu zagadnienia ekologii. Temat ten jest przez Papieża Franciszka rozumiany jako najbardziej naturalny, zwyczajny, prosty, ale zarazem zobowiązujący każdego, porywający i angażujący zarówno w sensie doczesnym, potocznym i codziennym, jak i z istoty swojej religijnym, a więc angażującym duchowo i moralnie. Z całości wywodów encykliki Papieża Franciszka wynika niewątpliwie to, że troska o świat, także doczesny, czyli życie i działalność ekologiczna, jest naturalnym i zarazem Bożym przykazaniem dla człowieka i to dla każdego człowieka, zarówno wierzącego w Boga, jako Stwórcę świata, jak i niewierzącego, ale mającego wrażliwość na podstawowym poziomie prawa naturalnego. Papież proponuje dodać do powszechnego ujmowania ekologii rozumienie teologiczne tego zagadnienia. W rezultacie w Encyklice Papieża Franciszka Laudato Si otrzymaliśmy ujęcie ekologii w najważniejszych tematach, realistyczne, ale i zarazem mistyczne, ewangeliczne, w świetle Chrystusa, z prostotą prawdy, miłości życia, także ziemskiego i ze światłem piękna − piękna Boga, człowieka, ziemi i wszechświata. Ekologia integralna jest zatem, według Papieża Franciszka, przykazaniem Bożym dla wierzących i dla niewierzących, zarówno co do świata nieosobowego, jak i ludzkiego, osobowego. Ekologia prawdziwa wyrasta z rzeczywistości stworzenia, z miłości Boga i człowieka, z uczestnictwa człowieka w dziele stworzenia i wreszcie ze zmysłu samozachowawczego istoty ludzkiej.
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Teologiczna interpretacja początków misji mesjańskiej Jezusa według J. Ratzingera/Benedykta XVI

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Kowalczyk M.
Roczniki Teologiczne
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2014
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vol. 61
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issue 2: Teologia Dogmatyczna
65-77
EN
At present in theological literature there are numerous studies of the figure and history of Jesus Christ. One of the most important ones is J. Ratzinger/Benedict XVI's Jesus of Nazareth. The author chooses the method that – in his opinion – leads to the interpretation of the Phenomenon of Jesus Christ in the way of christologia perennis, perennial Christology. He does not reduce his approach either to the very “Jesus of history”, or the “Christ of the faith” only. He unites the two ways – the historical one and the religious one – into one. In this way the Pope connects the modern purely historical-linguistic approaches with the metahistorical ones. He joins the top-down Christology with the grass-roots Christology on the basis of the complete realism of the language of the Bible. Moreover, the Jesus of the Gospel is a figure that is well based in history, albeit not reducible to history only. Ultimately Benedict XVI/J. Ratzinger derives this method from personalism that connects phenomenal, in-depth, doctrinal and ontological hermeneutics. J. Ratzinger also remarks that the authors of the Holy Writ are not autonomous, but they are subjects – that is “God’s people” – of the Church that is the ever alive subject of the Gospel. Hence, respectively, a fragment of the Writ has to be interpreted in the light of the whole. As a result we obtain – speaking in advance – a most realistic, true, and at the same time mystic and eschatological image of Jesus.
PL
Obecnie w teologicznej literaturze istnieje wiele opracowań postaci i historii Jezusa Chrystusa. Do najważniejszych należy J. Ratzingera/Benedykta XVI: Jezus z Nazaretu. Autor obiera metodę, która − jego zdaniem − prowadzi do ujęcia Fenomenu Jezusa Chrystusa na sposób pewnej christologia perennis, chrystologii wieczystej. Nie redukuje swego ujęcia ani do samego „Jezusa historii”, ani do samego „Chrystusa wiary”. Wiąże dwie drogi − historyczną i wierzeniową w jedną. W ten sposób Papież wiąże współczesne ujęcia czysto historyczno-językowe z ujęciami metahistorycznymi. Łączy chrystologię odgórną i oddolną w jedną na podstawie pełnego realizmu języka biblijnego. Przy tym Jezus Ewangelii jest postacią mocno osadzoną w historii, choć nieredukowalną tylko do niej. Metodę tę wyprowadza Benedykt XVI/ J. Ratzinger ostatecznie z personalizmu, który wiąże hermeneutykę zjawiskową i głębinową, doktrynalna ˛ i ontologiczną. J. Ratzinger/Benedykt XVI zaznacza również, iż autorzy Pisma św. nie są autonomiczni, lecz są zapodmiotowani w „lud Boży”, czyli w Kościół, który jest żywym podmiotem pisma. Zatem, odpowiednio jeden fragment pisma trzeba interpretować w świetle całości. W rezultacie − mówiąc z góry − otrzymujemy obraz Jezusa jak najbardziej prawdziwy, realistyczny, a zarazem mistyczny i eschatologiczny.
10
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Historia zbawienia według przypowieści o złych dzierżawcach

100%
Kowalczyk M.
Roczniki Teologii Dogmatycznej
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2011
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vol. 3
15-21
EN
The article is an attempt at an in-depth dogmatic interpretation, hermeneutics of Jesus' parable about the evil vine-growers. The parable probably comes from the collection of the Lord's Speeches. It is quoted in St Mark 12, 1-12, St Luke 20, 9-19 and St Matt 21, 33-45. According to the Biblical use of metaphors the vineyard is the Qahal of the Old Testament, its owner is God, and the evil vine-growers are evil religious superiors betraying the Divine Law and the Decalogue. The lord's servants are prophets and the owner's son is Jesus Christ, who the superiors want to kill. However, Jesus prophesizes that His death will be the corner stone of the New Vineyard, the New God's People and the messianic Church, to which also pagans will be admitted. Jesus' death for Israel and for all people will be redemption of sins, salvation and establishing God's Kingdom, to which all nations will be admitted.
11

Nadzieja jako motor dziejów według Benedykta XVI (Josepha Ratzingera)

100%
Kowalczyk M.
Roczniki Teologiczne
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2015
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vol. 62
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issue 2: Teologia dogmatyczna
109-122
EN
J. Ratzinger/Benedykt XVI has tackled a very important, albeit seldom raised in Catholic theology, problem of hope as Christian reality. Hope is for him not only the habitus, as even for St Thomas Aquinas it is, but also a Christian's existential beingness: hypostasis. It is a real reference of a human person's being and life to the living God and to Jesus Christ. This relation already starts in his earthly life in the form of “embryo”, or “leaven”, but it transgresses the life and is fulfilled in its eternal life, leading all human history to the aim, and it gives it a personalistic character. It shows that history without this great hope is devoid of any meaning. Earthly everyday hopes are a vanity or they are meaningless compared with that great hope. However, in this last sentence – I think – also a certain value of earthly hopes should be appreciated.
PL
Joseph Ratzinger/Benedykt XVI podjął bardzo ważny, mało dotąd poruszany w teologii katolickiej, problem nadziei jako rzeczywistości chrześcijańskiej. Nadzieja stanowi dla Niego nie tylko habitus, jak dla św. Tomasza z Akwinu, ale także egzystencjalną bytowość chrześcijanina: hipostazę. Jest to realne odniesienie bytu oraz życia osoby ludzkiej i społeczności do Boga żywego i do Jezusa Chrystusa. Zaczyna się już w doczesności w postaci „zarodka”, „zaczynu”, ale wykracza poza nią i spełnia się w życiu wiecznym, prowadząc całe dzieje ludzkie do celu i nadaje im charakter personalistyczny. Ukazuje, że dzieje bez tej wielkiej nadziei są pozbawione jakiegokolwiek sensu. Codzienne nadzieje ziemskie są wobec nadziei wielkiej marnością lub nic nie znaczą. Jednak w tym ostatnim aspekcie należałoby docenić pewną wartość i nadziei ziemskich.
12

The Ecological Commandment

100%
Kowalczyk M.
Roczniki Teologiczne
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2016
|
vol. 63
|
issue 2: Teologia dogmatyczna - English Version
179-190
EN
In May 2015 Pope Francis published the encyclical entitled Laudato Si’ about the proper understanding of the issue of ecology. The subject is understood by the Holy Father as one that is most natural, usual and simple, but at the same time obliging everybody, rousing and engaging both in the worldly, popular and everyday sense and in the essentially religious one, which means spiritually and morally absorbing. From the whole of Pope Francis's argument presented in the encyclical it undoubtedly follows that care of the world, also the temporal one, that is ecological life and work, is both a natural and at the same time God's commandment for man, and this means: for each man, both for a believer in God as the Creator of the world, and for a non-believer, but one who is sensible at the basic level of natural law. The Pope suggests adding the theological understanding of ecology to the common one. As a result in Pope Francis's encyclical Laudato Si’ we have received a realistic, but at the same time mystic, evangelical approach to ecology, one in the light of Christ, with the simplicity of the truth, of love of life, also of the worldly life, and with the light of beauty – the beauty of God, man, the earth and the universe. Hence, integral ecology is – according to Pope Francis – a commandment given by God to believers and to non-believers, both to the impersonal world, and to the human, personal one. True ecology stems from the reality of creation, from the love of God and man, from man’s participation in the work of creation, and finally from the sense of self-preservation of the human being.
13
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Wiara w Jezusa Zmartwychwstałego według Benedykta XVI

100%
Kowalczyk M.
Roczniki Teologii Dogmatycznej
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2012
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vol. 4
63-71
EN
The author discusses the notion of Christ's Resurrection as presented by Benedict XVI, who has created a synthetic and in-depth account of the Resurrection on the basis of phenomenological, historical and dogmatic exegesis of the relevant biblical texts. The Pope presents the denominational and the narrative tradition related to the faith in the Risen Jesus, pointing out to the centrality of the Resurrection for Christianity and for the world. Benedict XVI definitely refutes the dichotomy introduced by liberal theology between „the historical and the theological Jesus”. The Pope strives to show us that believing in the Resurrection also means recognizing it cognitively as a fact, and in this way it is part of our knowledge.
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