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The Personalist Shift in Christology

100%
Barth G.
Roczniki Teologiczne
|
2015
|
vol. 62
|
issue 2: Teologia dogmatyczna
191-205
EN
The article deals with the issue of the personalistic placement of contemporary Christology. The character of this approach is described by a direct, existential attitude toward the personal phenomenon of Jesus Christ. The analysis in question stems from the reading of the integral and complete humanity of Christ (verus et perfectus Homo) thanks to the use of personalistic language. This take releases the traditional Christology from the burden of concepts that hinder the access to the personal mystery of the Saviour. Thus, the personalistic shiftin Christology means that the “reality” under scrutiny is seen as an irreducible “point” of the existence of the God-Man who sets a radically new horizon of the acquisition of the truth that cannot be reduced to any concepts or formulae. This process is reflected by the principle of co-seemlines that is the modus of the personal covenant of the humanum and divinum that was literally and most fully realised in Christ, thereby giving an unparalleled perspective of speaking of God and of man. The profile of Christology directed existentially (the personalistic Christology) does not lose its scientific and methodological character or conceptual coherence, but it rather broadens the significance of these elements and puts them a radically new interpretative perspective.
PL
Artykuł podejmuje zagadnienie personalistycznego usytuowania współczesnej chrystologii. Charakter tego podejścia zostaje określony przez bezpośredni, egzystencjalny stosunek do fenomenu osobowego Jezusa Chrystusa. Analiza ta wyrasta z odczytania integralnego i pełnego człowieczeństwa Chrystusa (verus et perfectus Homo) dzięki zastosowaniu języka personalistycznego. Ujęcie to wyzwala tradycyjną chrystologię z obciążeń pojęciowych utrudniających zbliżenie się do misterium osobowego Zbawiciela. Personalistyczne „przesunięcie” w chrystologii oznacza zatem, że „rzeczywistość” badana zostaje wyznaczona nieredukowalnym „punktem” egzystencji Boga-Człowieka, który wytycza radykalnie nowy horyzont poznania prawdy, niesprowadzalny do żadnej z koncepcji czy formuł. Procesowi temu odpowiada zasada współodpowiedniości (principle of co-seemlines), będąca modusem osobowego przymierza humanum i divinum, które dosłownie i najpełniej zrealizowało się w Chrystusie, wyznaczając tym samym niespotykaną dotąd perspektywę mówienia o Bogu i o człowieku. Profil chrystologii ukierunkowanej egzystencjalnie (personalistycznej) nie traci tym samym nic ze swej naukowości, metodyczności, ścisłości pojęciowej, raczej poszerza znaczenie tych elementów i stawia w radykalnie nowej perspektywie interpretacyjnej.
2
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Potrzeba przełomu. Dialogiczne spojrzenie z Ferdynandem Ebnerem na rozwój sytuacji duchowej we współczesnych społeczeństwach Europy.

57%
Skorulski K.
Filozofia Chrześcijańska
|
2012
|
vol. 9
92-112
EN
The „Tischner-Days” Symposium of 2010 examined the topic: „The World and Faith in a Time of Breakthrough”. The newly published conference papers try to define the situation of culture and faith in western civilisation today. The Symposium participants concentrated their efforts mostly on such terms as „individualisation”, „secularisation” and the „holy”. In this article we try to re- read these terms as the description of ongoing changes in the context of Ferdinand Ebners’ dialogical view of the person. Our attempt is therefore to evaluate whether the processes result   in a more personal (inter-personal) world or, rather, in a new ideology, experienced in „I-aloneness” (Ebner). Individualisation – the key term of our analysis – could signify a positive process (as for example K. Popper suggests), when it truly leads from collectivism with its ideology to individualism understood as a (dialogical) person (as in Ebner, Guardini or Mounier). Currently secularisation (Ch. Taylor, K. Gabriel) stands in opposition to Max Webers’ old „secularisation thesis” of pluralisation according to the individual situation of the person, rather than the disappearance of faith. The changes in the sphere of the „holy” could be positive if seen as focusing on the „I-Thou” relation. However, when the ongoing individualisation is not grounded in a dialogical view of the person, it can end up merely as a shift from one ideology to another; secularisation could end up merely as the dissipation of consciousness in a superficial and impersonal „vision”, and the experience of God could become impersonal as mere energy or radiation. When the real life of the person must be seen in terms of his real „spirit”, we are, instead, dealing here with a „dream of the spirit” – as Ebner  says.What then is to be done? To make our times more human (so the humanity of the person will subsist in the dialogical dimension), the „need for a breakthrough” becomes urgent. We should not only foster the interpersonal dialogue, but also fight against „structural loneliness”, i.e. to convert abstract (inhumane) notions into human (dialogical) notions (for example as D. Graebers’ attempts with „debt”).  
PL
The „Tischner-Days” Symposium of 2010 examined the topic: „The World and Faith in a Time of Breakthrough”. The newly published conference papers try to define the situation of culture and faith in western civilisation today. The Symposium participants concentrated their efforts mostly on such terms as „individualisation”, „secularisation” and the „holy”. In this article we try to re- read these terms as the description of ongoing changes in the context of Ferdinand Ebners’ dialogical view of the person. Our attempt is therefore to evaluate whether the processes result   in a more personal (inter-personal) world or, rather, in a new ideology, experienced in „I-aloneness” (Ebner). Individualisation – the key term of our analysis – could signify a positive process (as for example K. Popper suggests), when it truly leads from collectivism with its ideology to individualism understood as a (dialogical) person (as in Ebner, Guardini or Mounier). Currently secularisation (Ch. Taylor, K. Gabriel) stands in opposition to Max Webers’ old „secularisation thesis” of pluralisation according to the individual situation of the person, rather than the disappearance of faith. The changes in the sphere of the „holy” could be positive if seen as focusing on the „I-Thou” relation. However, when the ongoing individualisation is not grounded in a dialogical view of the person, it can end up merely as a shift from one ideology to another; secularisation could end up merely as the dissipation of consciousness in a superficial and impersonal „vision”, and the experience of God could become impersonal as mere energy or radiation. When the real life of the person must be seen in terms of his real „spirit”, we are, instead, dealing here with a „dream of the spirit” – as Ebner  says.What then is to be done? To make our times more human (so the humanity of the person will subsist in the dialogical dimension), the „need for a breakthrough” becomes urgent. We should not only foster the interpersonal dialogue, but also fight against „structural loneliness”, i.e. to convert abstract (inhumane) notions into human (dialogical) notions (for example as D. Graebers’ attempts with „debt”).
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