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1

Stróżowanie aniołów jako przejaw Bożej Opatrznościwg „Sumy teologii” św. Tomasza z Akwinu

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Kaczyński A.

Warszawskie Studia Teologiczne

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2019

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vol. 32

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issue 2

30-46

EN

St. Thomas Aquinas wrote in ST II-II, q.2, a.7., that the first man could get know about Incarnation of Christ in future. The way of knowing of that is experience of marriage, witch is described by St. Poul as „great mystery”, „concerning Christ and the church” (Eph 5). In Thomas’s Commentary on St. Paul’s Epistle to the Ephesians we can read, that this link between husband-wife relation and Christchurchrelation was known for the first man by supernatural knowledge. Before Summa Thomas wrote that the first man could have unclear knowledge about Incarnation: if man strays, God will want repair it, because it is result of his mercy (Commentary on the Sentences Book) or providence (De Veritate). In ST this clear knowledge is only about this aspect of Incarnation mystery, with is linked with Consummatio gratiae; the first man didn’t know about passion and death of Christ, because he couldn’t know about his own sin in future: their reason. Consumaatio gratiae means the full unite man with God in the end of the world and it’s coresponding with sexual intercourse in marriage. This motive for the Incarnation is not linked with men’s sin. It is in opposition to the view from ST III, q.1, a.3, corp., where St. Thomas wrote that if man had not sinned, the God would not have become incarnate, because everywhere in Sacred Scripture the sin of the first man isassigned as the reason for the Incarnation.

2

Bóg jest obecny w świecie, kieruje nim i osądza go. Opatrzność Boża w dziele Salwiana z Marsylii "De gubernatione Dei"

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Kołosowski T.

Vox Patrum

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2006

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vol. 49

299-306

EN

Der Artikel stellt die Lehre von der Gottes Vorsehung vor, welche in 5 Jh. Salvianus, der gallische Presbyter, im Werk De gubernatione Dei bildet.

3

Przebaczenie grzechów w nauczaniu Jana Chryzostoma. Zarys problematyki

100%

Szczur P.

Vox Patrum

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2015

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vol. 64

441-459

EN

This article attempts to show the teaching of John Chrysostom (c. 350-407) on the mercy of God and His love for mankind, which manifests itself in the forgiveness of sins. God loves all people, but sometimes allows them to suffer in order to bring them closer to Himself and show them His love (Chrysostom uses here the image of the father and the doctor). The loving closeness of God is an invitation for sinners to return to their loving Father. The Church is an area of activity of the merciful God. It is in the Church that the sinner can obtain forgiveness by practicing repentance. However, the return to the merciful Father cannot be limited to an act of will, but the decision of will must be followed by action – concrete attitude expressing a real desire to implement the decision.

4

Świat nakręcony. Zegar jako figura natury i obrotu spraw ludzkich w poezji Wacława Potockiego

100%

Czechowicz A.

Autobiografia. Literatura. Kultura. Media

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2021

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vol. 16

93-108

EN

The article shows the presence of the motif of a mechanical clock in Wacław Potocki’s poetry and it analyses as well his poetic reflection inspired by complexity of the clock mechanism. Chronometers, like other achievements of craftsmanship or culture, are treated by the poet as allegorical illustrations of the truths of the Christian faith and moral principles, as well as artful results of interpretations of the order that permeates both nature and the regularities of human affairs. The author of the paper shows that in the poems of the poet from Łużna, a watch becomes a “meditative piece” that inspires cosmological, anthropological and religious reflection. In Potocki’s writing, the clock mechanism stimulates reflection on the laws of the great mechanism of the universe and the civilization, and it reminds of the principle of entropy and its consequences as inevitable future of the world.

PL

W artykule zostały ukazane obecność motywu zegara mechanicznego w poezji Wacława Potockiego i kierunki refleksji, jakie poeta podejmuje, czerpiąc inspirację ze złożoności mechanizmu zegarowego. Chronometry, podobnie jak inne osiągnięcia rzemiosła czy kultury, traktowane są przez poetę jako alegoryczne ilustracje prawd wiary i reguł moralnych, a także przemyślne wykładnie porządku przenikającego naturę i prawidłowości spraw ludzkich. Według autorki pracy zegarek w wierszach poety z Łużnej staje się medytacyjną zabawką, inspirującą refleksję kosmologiczną, antropologiczną i religijną. W poezji Potockiego mechanizm zegara pobudza rozważania nad prawami wielkiego mechanizmu kosmicznego uniwersum i uniwersum cywilizacji oraz konsekwencjami wpisanej w świat entropii.

5

La fiducia nella Provvidenza. Commentario di san Bonaventura a Lc 12,13-34

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Estrada B.

Teologia w Polsce

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2015

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vol. 9

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issue 1

5-16

EN

In his exegetic study on Luke 12, Seraphic Doctor performs a detailed analysis of the content and defines the two main parts of 12: 13-34. His exegesis of the sections is consistent with the meaning of the text, and his hermeneutic remarks are noteworthy from theological, philosophical and practical points of view. Following the method used already at the time of Saint Augustine and confirmed by Victorinus’ philosophy, his analyses often offer quotations combined in a way that strengthens the analysis with the use od biblical texts of analogous content. Reading a text by such a great theologian as Bonaventure, one can only admire his thoroughness, logical reasoning, conclusions and pieces of advice he provides. Encounters with his interpretations are always an enlightening experience.

PL

Nel lavoro esegetico attorno a Lc 12 il Dottore Serafi co fa un’analisi dettagliata del contenuto e determina le due parti fondamentali di 12,1-34. La sua esegesi dei singoli passi è in concordanza con il senso del testo, e le sue osservazioni ermeneutiche, dal punto di vista teologico, filosofico e pratico, sono apprezzabili. Seguendo un metodo collaudato già dai tempi di Agostino, che poi si affermò nella scuola dei Vittorini, è frequente vedere nella sua interpretazione delle citazioni incrociate, in modo da rinforzare il ragionamento mediante testi biblici con un contenuto analogo. Quando si prende fra le mani un testo di un grande teologo come Bonaventura, non si può non ammirare la sua acutezza, il ragionamento logicamente svolto, le conclusioni e i consigli che ne ricava. Il contatto con la sua interpretazione è sempre illuminante.

6

Saula Smilansky’ego kłopoty z moralnością modlitwy prośby. Kilka uwag krytycznych

100%

Przanowski M.

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2016

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vol. 64

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issue 1

49-59

PL

W niniejszym tekście próbuję krytycznie przeanalizować artykuł Saula Smilansky’ego o modlitwie prośby z punktu widzenia filozofii i teologii tomistycznej. Najbardziej kontrowersyjne wydają mi się następujące elementy: 1. Odmowa zastosowania zasady podwójnego skutku do jednego z opisanych w artykule przypadków. Uważam, że ta odmowa jest zakorzeniona w wątpliwym rozumieniu prawa do obrony samego siebie; 2. Niedocenienie roli sprawiedliwej kary w rządach Opatrzności; 3. Nieznajomość albo niechęć do wprowadzenia pojęcia „dopustu Bożego”; 4. Nie do końca trafne psychologiczne spostrzeżenia dotyczące ludzki modlących się do Boga o pomoc w skrajnie trudnych okolicznościach. Najogólniej rzecz ujmując, większość problemów poruszana przez Smilansky’ego tylko akcydentalnie dotyczy zagadnienia sensowności modlitwy prośby. Powstanie tych problemów wiąże się raczej z takimi a nie innymi rozwiązaniami problemów moralnych niż z modlitwą prośby jako taką.

EN

This paper takes a Thomistic point of view to critically analyze several points of Saul Smilansky’s article on petitionary prayer. The most controversial aspects of Smilansky’s paper are as follows: 1. It seems that the author has some difficulties with the principle of double effect, because his understanding of the human right to self-defense is highly debatable. 2. The author fails to appreciate the role of just punishment. 3. Apparently, Smilansky doesn’t know or doesn’t accept the theology of God’s permission which narrows his view of the cases he discusses. 4. His psychological account of petitionary pray is far from convincing. Generally speaking, although the title cites petitionary prayer as its central problem, in fact the main controversies refer to moral questions which can be discussed without introducing the concept of God’s agency. In order to solve Smilansky’s paradoxes we should first answer these fundamental moral difficulties.

7

Księga Ruth - w kierunku nowego biblijnego feminizmu

85%

Graczyk W.

Teologia i Moralność

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2017

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vol. 12

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issue 2(22)

291-306

EN

The Book of Ruth is one of the shortest books of the Old Testament, but it gives the believer one of the most important truths of the Christian faith, that is, faith in Divine Providence. Through the history of simple women, Ruth and Naomi, the inspired author shows that God works in the daily routine of man in his intricate fate, which sometimes seems to contradict God’s goodness. The trust of Ruth and Naomi makes their common destiny illuminated by God, who acts not only in great and spectacular salvific events. The Lord reveals His presence in the world by the people who are sent to those who appear to be rejected by him. Women become figures of faith and trust in God. The article, based on the analysis of the Book of Ruth, shows a woman as an example of trust in Divine Providence. Woman’s trust turns out to be the basis of a close relationship with God, which a man can learn from his life partner. This kind of total devotion to God by a woman can also be a sign of God’s fidelity to every human being. So, based on the Book of Ruth, we can create a theory of some kind of biblical feminism that is perfectly morally healthy, because it is based on faith in God, His providence and love, and not on false faith in human capacities and abilities.

8

Trynitarny aspekt creatio continua

85%

Liszka P.

Poznańskie Studia Teologiczne

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2016

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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.

9

Opatrzność Boża – teologia i doświadczenie duchowe

80%

Pałubska Z.

Roczniki Teologii Duchowości

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2010

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vol. 2(57)

5-22

EN

God reveals Himself to man in a variety of forms. The form that is most available and at the same time most needed by the Creation is His revelation in His careful protection of it. Theologians explain the source of such revelation with His love and His desire for good. Encountering the difficulty connected with reconciling the Divine Providence with the existence of evil in the world scholars explain that God respects the freedom of man, who may refrain from choosing good; and then God may allow the affliction of evil for didactic reasons – the experience of evil should incline the Creation to reject it and to choose good. God's kindness revealed to man makes man entrust himself to God and follow Him in His protective actions as well as publicly worship Him in the Church's liturgical prayer.

10

La fiducia nella Provvidenza. Commentario di san Bonaventura a Lc 12,13-34

80%

Estrada B.

Teologia w Polsce

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2015

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vol. 9

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issue 1

5-16

IT

Nel lavoro esegetico attorno a Lc 12 il Dottore Serafico fa un’analisi dettagliata del contenuto e determina le due parti fondamentali di 12,1-34. La sua esegesi dei singoli passi è in concordanza con il senso del testo, e le sue osservazioni ermeneutiche, dal punto di vista teologico, filosofico e pratico, sono apprezzabili. Seguendo un metodo collaudato già dai tempi di Agostino, che poi si affermò nella scuola dei Vittorini, è frequente vedere nella sua interpretazione delle citazioni incrociate, in modo da rinforzare il ragionamento mediante testi biblici con un contenuto analogo. Quando si prende fra le mani un testo di un grande teologo come Bonaventura, non si può non ammirare la sua acutezza, il ragionamento logicamente svolto, le conclusioni e i consigli che ne ricava. Il contatto con la sua interpretazione è sempre illuminante.

PL

W pracy egzegetycznej dotyczącej Łk 12 Doktor Seraficki dokonuje szczegółowej analizy treści i określa dwie części zasadnicze 12,13-34. Jego egzegeza poszczególnych passusów jest zgodna ze znaczeniem tekstu, a jego uwagi hermeneutyczne – z teologicz- nego, filozoficznego i praktycznego punktu widzenia – są godne uwagi. Śledząc metodę sprawdzoną już od czasów Augustyna, która potem utwierdziła się w szkole wiktorynów, w jego interpretacji często widać cytaty skrzyżowane w taki sposób, że wzmacniają one analizowanie za pomocą tekstów biblijnych o analogicznej treści. Kiedy bierze się do rąk tekst tak wielkiego teologa, jakim jest Bonawentura, można jedynie podziwiać jego wnikliwość, logicznie prowadzone rozumowanie, wnioski i rady, jakie z nich wyprowa-dza. Kontakt z jego interpretacją jest zawsze oświecający.

EN

In his exegetic study on Luke 12, Seraphic Doctor performs a detailed analysis of the content and defines the two main parts of 12: 13-34. His exegesis of the sections is consistent with the meaning of the text, and his hermeneutic remarks are noteworthy from theological, philosophical and practical points of view. Following the method used already at the time of Saint Augustine and confirmed by Victorinus’ philosophy, his analyses often offer quotations combined in a way that strengthens the analysis with the use od biblical texts of analogous content. Reading a text by such a great theologian as Bonaventure, one can only admire his thoroughness, logical reasoning, conclusions and pieces of advice he provides. Encounters with his interpretations are always an enlightening experience.

11

God according to Bogusław Wolniewicz

80%

Kopania J., Kopania J.

Przegląd Filozoficzny. Nowa Seria

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2018

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issue 3

12

Opatrzność i przeznaczenie. Teologiczna refleksja nad rzeczywistością przeznaczenia

80%

Kijas Z. J.

Studia Elbląskie

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2019

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vol. 20

201-214

EN

God accompanies man from the beginning, from the moment of birth, and leads him faithfully to the meeting with Himself. God did not leave man without a purpose, he did not make him wander in the desert of the world, but He showed him a clear goal (and this is Destiny), that is, salvation, fellowship with Himself. On the one hand, the incarnation of Jesus Christ is the highest expression of God’s Providence, and on the other, the best ‘commentary’ to understand what Destiny is and to what God calls us. Through His life, words and deeds, and above all through His suffering, death and resurrection, Jesus teaches that everyone’s destiny is eternal happiness in communion with God. This vocation is not a secret known only to God, but through the work of Jesus Christ He made it clear to everyone and calls everyone to Himself. But God not only calls (from above) to fellowship with Himself,but He sent his Son to men to go with them, help them overcome difficulties and the darkness of suffering and death, and finally lead them to salvation. Therefore Destiny is no longer thesecret of God, but rather the ‘secret’ of man; for it depends on man, on his freedom, whether he will open himself to God and accept His grace and receive salvation, or – on the contrary– he will reject the grace and remove himself freely from God’s presence.

PL

Miłość Boga towarzyszy człowiekowi od początku, od chwili narodzenia i prowadzi go wiernie na spotkanie z Sobą. Bóg nie pozostawił człowiek bez celu, nie kazał mu błądzić po pustyni świata, lecz wskazał mu jasny cel (i to jest przeznaczenie), czyli zbawienie, wspólnotę z Sobą. Wcielenie Jezusa Chrystusa jest, z jednej strony najwyższym wyrazem Bożej Opatrzności, z drugiej zaś najlepszym „komentarzem” do zrozumienia, czym jest przeznaczenie, do czego Bóg powołuje człowieka. Przez swoje życie, słowa i czyny, a nade wszystko poprzez swoje cierpienie, śmierć i zmartwychwstanie, Jezus uczy bowiem, że przeznaczeniem każdego człowieka jest wieczne szczęście we wspólnocie z Bogiem. Powołanie to nie jest tajemnicą znaną wyłącznie Bogu, ale przez dzieło Jezusa Chrystusa dał ją poznać wszystkim i wszystkich wzywa do Siebie. Lecz Bóg nie tylko powołuje człowieka do wspólnoty z Sobą, ale posłał do niego swojego Syna, aby szedł razem z nim, pomagał mu przezwyciężać trudności, zwyciężyć ciemności cierpienia i śmierci, i doprowadził do zbawienia. A zatem przeznaczenie nie jest już dłużej tajemnicą Boga, ile raczej „tajemnicą” człowieka; zależy bowiem od człowieka, od jego wolności, czy otworzy się na Boga i przyjmie Jego łaskę i otrzyma zbawienie, czy przeciwnie – odrzuci ją i oddali się dobrowolnie od Boga.

13

„Pociesz i mię tu na chwilę…” Problematyka religijna "Pieśni" Nikodema Muśnickiego SJ

80%

Janiec A.

Tematy i Konteksty

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2016

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issue 6(11)

347-363

EN

The article presents the most important religious themes in Pieśni [Songs] by Nikodem Muśnicki, a Jesuit from Polotsk, who was active during the Enlightenment. His biography, as presented in the introductory section, places him among forgotten writers, representatives of classicism after King Stanislaus II, and is a starting point in the interpretation of his songs. The analysis of selected pieces, published in the volume Drobniejsze poetyckie zabawki [Smaller Poetic Toys] and those which remained in manuscript, clearly indicates that Muśnicki chose the most important religious problems as his object of poetic reflection. He is interested in God, man and the world. Within these themes he also analyses more detailed issues: the essence of the Supreme Being, the existential situation of the human being, the place of man in the universe, and, last but not least, relations of God and man. The poet’s works are an interesting example of Polish religious poetry during the Enlightenment.

14

Potestas nocendi w świetle komentarzy św. Augustyna do Księgi Hioba 1-2

61%

Terka M.

Vox Patrum

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2016

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vol. 65

653-681

EN

St. Augustine interprets the tragedy of Job presented in the Bible by two coincidental and connected with each other scenes: the first describes the history of man depressed with suffering, who lost his property, family and health, where the second one shows the dialog on the spiritual level between God and Satan, in consequence of which Satan receives the power of doing damage (potestas nocendi) to Job. The matter of this power, its range and goal are examined by The Bishop of Hippo by means of the relationship analysis between God, deviland Job. The power of harming comes from God and He is definitely responsible for Job’s suffering. He gives this power for devil but only for making man more prefect and revealing His justice. Where the action of devil is the charge of insincere devotion, jealousy, suspecting of hidden sin and temptation of Job in order to make him turn around from God. But for Job the experience of suffering is the trial which is given from God and by it God demands from Job taking a decision. His reply to God is described by St. Augustine as trust and agreement his will with God’s will. The power of harming is limited first by God’s will and permission given by Him, next by devil’s nature as a creature which has to ask for harming permission and hasn’t got any access to human heart, and later by Job’s will and a choice made by him. So potestas nocendi is not license of devil, but first of all the power of God and devil’s desire of harming.

15

Jana Kochanowskiego nowa wizja człowieka (Renesansu) w świetle dialogu wrażliwości ze śmiercią. Odbudowa światopoglądu i tożsamosci poety „Trenów” (część II)

61%

Derda S.

Łódzkie Studia Teologiczne

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2022

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vol. 30

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issue 4

33-64

PL

In The Laments, apart from the drama of the father and the poet, we saw the drama of the sage unfolding. The motto of the poem, questions about the attitude of man in the face of his own suffering, the truth about the irrevocability and inevitability of suffering under the influence of misfortune, considerations about the inability of the human mind to penetrate God’s mysteries, the presence of the person and thoughts of Cicero in the poem, all these constitute the wisdom of The Laments. The wisdom was to be the basic principle of human existence, the practical and theoretical principle on which it was to be based. The idea that it is to be internal constancy, understood as immutability, as a kind of lack of internal reaction to the course of things, has been questioned. When the illusion of one’s own wisdom has been understood and rejected, new wisdom emerges. It is to be an internal submission to Providence, an internal transformation under the influence of experience, which cannot be avoided because it is true.

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Stróżowanie aniołów jako przejaw Bożej Opatrznościwg „Sumy teologii” św. Tomasza z Akwinu

Bóg jest obecny w świecie, kieruje nim i osądza go. Opatrzność Boża w dziele Salwiana z Marsylii "De gubernatione Dei"

Przebaczenie grzechów w nauczaniu Jana Chryzostoma. Zarys problematyki

Świat nakręcony. Zegar jako figura natury i obrotu spraw ludzkich w poezji Wacława Potockiego

La fiducia nella Provvidenza. Commentario di san Bonaventura a Lc 12,13-34

Saula Smilansky’ego kłopoty z moralnością modlitwy prośby. Kilka uwag krytycznych

Księga Ruth - w kierunku nowego biblijnego feminizmu

Trynitarny aspekt creatio continua

Opatrzność Boża – teologia i doświadczenie duchowe

La fiducia nella Provvidenza. Commentario di san Bonaventura a Lc 12,13-34

God according to Bogusław Wolniewicz

Opatrzność i przeznaczenie. Teologiczna refleksja nad rzeczywistością przeznaczenia

„Pociesz i mię tu na chwilę…” Problematyka religijna "Pieśni" Nikodema Muśnickiego SJ

Potestas nocendi w świetle komentarzy św. Augustyna do Księgi Hioba 1-2

Jana Kochanowskiego nowa wizja człowieka (Renesansu) w świetle dialogu wrażliwości ze śmiercią. Odbudowa światopoglądu i tożsamosci poety „Trenów” (część II)