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Wiara jako postawa człowieka myślącego w refleksji Benedykta XVI

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Proniewski A.
Rocznik Teologii Katolickiej
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2014
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vol. 13
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issue 1
PL
Ks. dr hab. ANDRZEJ PRONIEWSKI – dr nauk teologicznych w zakresie teologii dogmatycznej (2000 – Uniwersytet Gregoriański w Rzymie). Adiunkt Uniwersytetu w Białymstoku. Rektor i wykładowca w Archidiecezjalnym Wyższym Seminarium Duchownym w Białymstoku, w Studium Teologii i w Studium Życia Rodzinnego. Od 2012 pełni obowiązki kierownika Katedry Teologii Katolickiej UwB. Konsultor Rady Naukowej Konferencji Episkopatu Polski. W swoim dorobku naukowym posiada liczne publikacje z zakresu teologii, hermeneutyki i antropologii, m.in. "Kim on jest? Hermeneutyka demonologii" (2011).
EN
Man, as a thinking being, and is a believer by nature. The faith in God in Three Persons has got both an individual and social dimension. It is conveyed to an individual within the community of the Church. Those who believe meet God, and the initiative comes from Him. Owing to the grace received through the baptism, man is initiated into the life in faith. To believe means to follow the way that makes of human life meaningful. The aim of the article is to present, from a panoramic perspective, Benedict XVI’s deep reflection on faith.
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Duchowa metamorfoza we francuskich średniowiecznych powiastkach pobożnych: “Robert le Diable” i “Chevalier au barisel”

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Gęsicka A.
Prace Filologiczne. Literaturoznawstwo
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2013
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issue 3(6) cz.2
275-295
EN
The subject matter of the present article is a comparative analysis of two pieces dating back to the turn of the 13th century: a short novel Robert the Devil and a short story Chevalier au barisel. They both belong to the category of the so called “pious stories,” which provided believers with a certain model to follow.What is more, they were a lesson that even the worst sinner may obtain God’s mercy and the grace of salvation. The theme of repentance is an essential narrative and ideological element. The protagonists of the stories in question are: Robert − a knight and Devil’s son; and a knight possessed with the Devil. They both undergo a complete metamorphosis reaching sanctity which results from genuine repentance. Nevertheless, their paths are completely different, as unalike are their initial attitudes towards the possibility of penitence. The theme of metamorphosis in both texts consists of the same elements, which are however put in different narrative order. Two models of Christian metamorphosis emerge from these stories: from devilment to sanctity and from bad life to good death.
3
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L’agire divino e umano. La manifestazione multiforme della grazia di Dio

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Witaszek G.
Colloquia Theologica Ottoniana
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2021
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vol. 37
295-308
EN
The Holy Scriptures speak of God’s grace, which directs the saving work of the Creator for man. The Old Testament shows God’s grace combined with the experience of God’s benevolence for Israel, who never ceases to keep his word. God’s grace is made complete in Christ, who, through the paschal mystery, brought salvation to sinful man. In this way, there is a true rebirth that transforms the believer into a child of God and a temple of the Holy Spirit. It introduces him deeply into the life of Christ and makes him a sharer in the nature and life of God. The multiform grace of salvation takes the form of a gift that implies the ability of man to freely accept it. God gives grace, but it is effective when a person accepts it. In turn, accepting grace makes man more free and able to accept God’s plan for him in a more complete and deeper way. Leaving God’s grace to God does not mean politely surrendering to fate but allowing God to complete the work he has begun by calling us into existence and making us sharers in his Trinitarian life.
IT
La Sacra Scrittura parla della grazia di Dio che presiede il suo agire salvifico nei confronti degli uomini. La grazia ha avuto il suo annunzio nell’Antico Testamento, con l’esperienza dell’amore di benevolenza da parte di Dio nei confronti d’Israele che non viene mai meno alla parola data. Essa ha raggiunto la sua pienezza in Cristo, il quale con il suo mistero pasquale ha donato la salvezza all’uomo peccatore. Avviene così una vera rigenerazione, che trasforma il credente in figlio di Dio e in tempio dello Spirito Santo. Lo inserisce intimamente nella vita stessa di Cristo e lo rende partecipe della natura e della vita divina. La multiforme grazia della salvezza ha la forma del dono che presuppone una capacità di libera accoglienza da parte dell’uomo. Dio dona la grazia, ma essa diventa efficace solo? nel momento in cui l’uomo l’accoglie. L’accoglienza della grazia rende a sua volta l’uomo più libero e più capace di accogliere in modo sempre più pieno e profondo il progetto di Dio su di lui. Lasciar fare a Dio non significa infatti sottomettersi supinamente al fato, ma significa invece consentire a Dio di portare a compimento l’opera da lui iniziata col chiamarci all’esistenza e col renderci partecipi della sua vita trinitaria.
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„Liberum arbitrium” w filozofii średniowiecznej w kontekście teorii deterministycznych

71%
Szocik K.
Studia Philosophiae Christianae
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2014
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vol. 50
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issue 2
105-123
EN
This paper analyzes the concept of 'liberum arbitrium' in the philosophy of Augustine, Anselm and Thomas Aquinas. It underlines their compatibilist connection between the freedom of choice and deterministic factors. Each of them has defended liberum arbitrium, being aware of the potential difficulties related to God’s influence on human fate.
PL
Artykuł analizuje koncepcje liberum arbitrium w filozofii Augustyna, Anzelma i Tomasza z Akwinu. Wskazuje na kompatybilistyczne łączenie przez nich wolności wyboru z istnieniem czynników deterministycznych. Każdy z nich bronił liberum arbitrium, dostrzegając potencjalne trudności związane z wpływem Boga na losy człowieka.
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Droga doskonalenia chrześcijańskiego w nauczaniu Grzegorza Wielkiego

61%
Kashchuk O.
Ruch Biblijny i Liturgiczny
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2008
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vol. 61
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issue 2
EN
The main purpose of the article is to look at the doctrine of Gregory the Great and explore his teaching on the means, through which a Christian can advance spiritually, i.e. achieve a spiritual unity with God. According to the teaching of Gregory the Great, a hu- man being in his/her nature constantly pursues God. To realize human natural longing, the human needs the assistance of God’s grace. The human should consent to the cooperation with God’s grace. First of all, one should discover and wake up in one’s self the longing for God, which is the force d’être of every spiritual development. This longing for God is a state of the introductory unity with God. To improve and solidify this longing human’s should purify it from the earthly devotion, then spiritually improve one’s self in the reading of the Holy Scripture, model one’s self after the life of just people, pray, make use of sacramental grace, observe the commandments of God, and do good deeds.
PL
The main purpose of the article is to look at the doctrine of Gregory the Great and explore his teaching on the means, through which a Christian can advance spiritually, i.e. achieve a spiritual unity with God. According to the teaching of Gregory the Great, a hu- man being in his/her nature constantly pursues God. To realize human natural longing, the human needs the assistance of God’s grace. The human should consent to the cooperation with God’s grace. First of all, one should discover and wake up in one’s self the longing for God, which is the force d’être of every spiritual development. This longing for God is a state of the introductory unity with God. To improve and solidify this longing human’s should purify it from the earthly devotion, then spiritually improve one’s self in the reading of the Holy Scripture, model one’s self after the life of just people, pray, make use of sacramental grace, observe the commandments of God, and do good deeds. 
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Milosť v teológii Wincenta Granata v kontexte filozofie Tomáša Akvinského

61%
Adam A.
Rocznik Tomistyczny
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2012
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vol. 1
49-63
EN
Since the Middle Ages after Vatican II theological doctrine of grace is essentially built on the teachings of Thomas Aquinas, who has distinguished between the natural (innate) human life ends and supernatural ends. A man realises the first one with natural forces of nature, while the second end, which is not only superior to the natural target, but also achieved more than our natural strength and capabilities, is achieved through the special help of God, which is called grace. In this regard, the doctrine of the grace of the Second Vatican Council is not significantly different from the teaching of Aquinas. Wincenty Granat performs traditional scholastic, division of grace. From the point of view of the wide distribution he discusses the relationship of nature and grace in man. Also he notes that even God respects and protects human free will. God’s grace does not destroy any of the possibilities of human nature, but supports and promotes it. Both nature and grace come from God, and so it is clear that between grace and nature there is can not be a conflict. What is more, the grace builds on nature as a foundation. This scholastic thesis in terms of W. Granat does not interfere with the truth that human nature is weakened by original sin, but it is not destroyed by it and, therefore, can be the foundation grace. Grace – in turn – coming reinforces the same nature preserves in man a foundation. In this way, a man living by God’s grace perfects his humanity, is expanding his personal individuality and personal integrity.
PL
Od czasów średniowiecza po Sobór Watykański II teologiczna doktryna łaski budowała się zasadniczo na nauczaniu Tomasza z Akwinu, który odróżnia naturalne (przyrodzone) cele życia człowieka i cele nadprzyrodzone. Pierwsze realizuje człowiek przyrodzonymi siłami natury, natomiast cel drugi, który nie tylko przewyższa cel naturalny, ale również jego osiągnięcie przekracza ludzkie naturalne siły i możliwości, osiągany jest dzięki specjalnej pomocy Boga, którą nazywa się łaską. W tym zakresie również doktryna o łasce ostatniego Soboru nie różni się istotnie od nauczania Akwinaty. Wincenty Granat dokonuje tradycyjnego, scholastycznego, podziału łaski: 1) łaska Boga i łaska Chrystusa Odkupiciela, 2) łaska stworzona i łaska niestworzona, 3) łaska zewnętrzna i wewnętrzna, 4) łaska jako dar i łaska przetwarzająca, 5) łaska habitualna i łaska uczynkowa, 6) łaska działająca i współdziałająca, 7) łaska pobudzająca i wspomagająca, 8) łaska uprzedzająca, towarzysząca i następcza, 9) łaska lecznicza i podnosząca, 10) łaska skuteczna i dostateczna. Z punktu widzenia tego podziału omawia szeroko relację natury i łaski w człowieku. Zauważa, że Bóg szanuje i nawet chroni wolną wolę człowieka. Łaska Boża nie niszczy żadnej z możliwości natury ludzkiej, ale je wspiera i wspomaga. Od Boga pochodzi zarówno natura, jak i łaska, a więc oczywiste jest, że między łaską a naturą nie może być konfliktu. Co więcej: to łaska buduje się na naturze jako fundamencie. Ta scholastyczna teza w ujęciu W. Granata nie koliduje z prawdą, że natura ludzka jest osłabiona przez grzech pierworodny, lecz nie jest przezeń zniszczona i wobec tego może stanowić fundament łaski. Łaska – z kolei – przychodząc wzmacnia samą naturę, utrwala więc swój w człowieku fundament. W ten sposób człowiek żyjąc łaską Bożą udoskonala swoje człowieczeństwo, rozwija swoją osobistą indywidualność i osobową integralność.
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