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1

Mary – the Morning Star Announcing the Dawn of Resurrection

100%
Bartosik G.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna - English Version
101-120
EN
The present article shows in a synthetic form, how Mary lightens up our darkness; in what sense we may call Her the Morning Star announcing the dawn of Resurrection. First of all Her faith is shown that on Good Friday and on Holy Saturday became the faith of the whole arising Church. Until today we have been remembering Mary’s faith and we have been learning it from Her every Saturday. But Mary also prepares us for the Messiah’s Second Coming and for our Resurrection. As a loving Mother, seeing our sins, She descends to the earth and in Fatima calls us to come to our senses, so that we do not offend God. She again reveals Herself as the Morning Star announcing the Lord’s Coming. It is up to each of us if we reply to Her motherly pleas, and if we indicate God’s light to other people.
2
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Člověk a zmrtvýchvstání v Pavlově perspektivě

100%
Dosoudil J.
Studia theologica
|
2019
|
issue 3
21-44
EN
The contribution explores the faith of the early church in the resurrection and its influence on the Pauline view of man. Examining Paul's understanding of the resurrection concept, it considers the inaugurated eschatology schema and apocalyptic structure of his thought. Paul based all the hope for human life on the story of the risen Jesus. He understands it not only as a way of overcoming death, but it also represents for him a source of hope for a new life. In such a life, man’s relationship with God is brought to its fulfillment, enabling full self‑ realization of the human personality. Christ, the new Adam, represents both an ideal and a giver of this new mode of human existence: as Christ has always been, man is thus set free of slavery to sin in him and becomes led by the Spirit of God. Although man is already given the Spirit in his earthly life, Paul does not expect his complete spiritualization before the parousia. Man’s change will happen abruptly and will include his physical transformation. In Pauline thought, Christ’s resurrection represents a promise of eschatological fulfillment of God’s creation act.
3
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Tehdy celé stvoření bude jedním tělem

88%
Marunová M.
Studia theologica
|
2016
|
vol. 3
1-22
EN
Gregory of Nyssa, influenced by Origen, believed in the idea of universal salvation and the educational character of Divine punishment which cannot be eternal, since the healing and salvation of the sinner is always the goal. The apokatastasis signifies the restoration of all rational creation which will take place at the Resurrection.
4

Divine Ecozoics and Whitehead’s Adventure or Resurrection Metaphysics

75%
Nobuhara T.
Open Theology
|
2014
|
vol. 1
|
issue 1
EN
My proposal of an Ecozoics of the Deity seeks to find the ground of ecology of the world in the fact that God is loyal to the place / Eco of emptiness as it empties itself, thereby paradoxically manifesting God as the only one in the universe who can and does actually evoke loyalty / life (Gr., Zoe) in us creatures. Thus, it endeavors to give a theological rationale to Thomas Berry’s idea of the Ecozoic Era. The proposal of Divine Ecozoics challenges Sallie McFague’s idea of the world as “God’s body” by advocating that God has God’s own secret indwelling place before entertaining the world as God’s visible body. The present essay, however, is endowed with the Johannine-Whiteheadian idea of the Great Friend with which to critically qualify my general argument for Divine Ecozoics. The vision of the Great Friend transmutes the general view of the reality into its unity of appearance, or the co-resurrection of the Son and of us creatures.
5

The Tectonics of Love in Leo Tolstoy’s Resurrection

75%
Głąb A.
Studia Humana
|
2016
|
vol. 5
|
issue 3
90-103
EN
The text analyzes Leo Tolstoy’s Resurrection focusing on the feelings expressed in the novel. It focuses on: (I) the ways in which the content of the novel is expressed through artistic means; (II) Tolstoy’s anthropology; (III) the notion of love presented by Ronald de Sousa in his last book Love. A Very Short Introduction: the difference between love and mood or emotion; the classification of love (philia, storge, agape, eros); the distinction between love and lust; love as a reason-free desire; and the notion of the historicity of love.
6

Maryja − Gwiazda Zaranna zwiastująca świt zmartwychwstania

75%
Bartosik G.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna
133-153
EN
The present article shows in a synthetic form, how Mary lightens up our darkness; in what sense we may call Her the Morning Star announcing the dawn of Resurrection. First of all Her faith is shown that on Good Friday and on Holy Saturday became the faith of the whole arising Church. Until today we have been remembering Mary's faith and we have been learning it from Her every Saturday. But Mary also prepares us for the Messiah's Second Coming and for our Resurrection. As a loving Mother, seeing our sins, She descends to the earth and in Fatima calls us to come to our senses, so that we do not offend God. She again reveals Herself as the Morning Star announcing the Lord's Coming. It is up to each of us if we reply to Her motherly pleas, and if we indicate God's light to other people.
XX
Niniejszy artykuł ukazuje syntetycznie, w jaki sposób Maryja rozświetla nasze ciemności, w jakim sensie możemy nazwać Ją Gwiazdą Zaranną zwiastującą świt Zmartwychwstania. Została ukazana przede wszystkim Jej wiara, która w Wielki Piątek i Sobotę stała się wiarą całego rodzącego się Kościoła. Do dziś wspominamy tę wiarę Maryi i uczymy się jej od Niej, zwłaszcza w każdy dzień sobotni. Ale Maryja przygotowuje nas także na powtórne przyjście Mesjasza i na nasze zmartwychwstanie. Jako kochająca Matka, widząc nasze grzechy, zstępuje na ziemię i w Fatimie wzywa nas do opamiętania, aby nie obrażać już więcej Pana Boga. Po raz kolejny objawia się jako Gwiazda Zaranna zwiastując przyjście Pana. To, czy odpowiemy na Jej matczyne błagania, czy wskażemy innym ludziom Boże światło, zależy od każdego z nas.
7

Gdy „ciało w ducha, a duch powraca w ciało”. Wątki eschatologiczne w plastyce Norwida

75%
Chlebowska E.
Pamiętnik Literacki
|
2021
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vol. 112
|
issue 3
31-52
PL
Artykuł dotyczy problematyki eschatologicznej, która zajmowała nie tylko Norwida poetę i myśliciela, ale w istotnym stopniu dopełniała również Norwidowską ikonografię skupioną wokół życia i śmierci człowieka. Autorka omawia kilka dzieł rysunkowych i graficznych Norwida z lat pięćdziesiątych XIX wieku, odnoszących się wprost do chrześcijańskiej nauki o zmartwychwstaniu wszystkich ludzi na końcu czasów. Szczególne miejsce wśród owych dzieł zajmuje akwaforta „Alleluja”, ujawniająca personalistyczny horyzont Norwidowskiej myśli oraz umiłowanie konkretu. Analizowane przedstawienia – których źródła głęboko tkwią w lekturze pism św. Pawła, kreślącego przed chrześcijanami obrazy eschatologicznej nadziei – stanowią z jednej strony swoiste wyznanie wiary, z drugiej zaś owoc pogłębionej refleksji nad problematyką, której poeta poświęcił tekst napisany w formie zbioru notatek, opublikowany przez Juliusza Wiktora Gomulickiego pod tytułem [Zmartwychwstanie historyczne].
EN
The article refers to the eschatological issues that preoccupied not only Norwid-poet and Norwid-thinker, but also to a large degree complemented his iconography concentrated on a man’s life and death. The author of the paper analyses a few Norwid’s pictorial and graphical works produced in the 1850s that directly denote the Christian learning of every man’s Resurrection at the end of time. A prominent place among the works is occupied by the etching “Alleluja” (“Hallelujah”) that displays a personalistic horizon of Norwid’s thought and love for the concrete. The analysed pieces, the sources of which are deeply rooted in the readings of the papers by Saint Paul who sketches for Christians the images of eschatological hope, are on the one hand a peculiar profession of faith, while on the other hand a fruit of intensified reflection on the issue to which the poet devoted a text written in a form of a collection of notes, and which was published by Juliusz Wiktor Gomulicki under the title [Zmartwychwstanie historyczne] ([Historical Resurrection]).
8
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Was John the Baptist Raised from the Dead?

75%
Vette N., Robinson W.
The Biblical Annals
|
2019
|
vol. 9
|
issue 2
335-354
EN
In the vox populi of Mark 6:14-16 (cf. 8:28), we find the puzzling claim that some believed Jesus was John the Baptist raised from the dead. The presentation of John in the Gospel is similar to Jesus: Mark depicts John as a prophetic figure who is arrested, executed, buried by his disciples, and-according to some-raised from the dead. This paper reviews scholarship on the question of whether the tradition concerning John's resurrection-as well as the tradition concerning his death to which it is prefixed (6:17-29)-originated outside of the early Christian community. We examine the possibility that sects or individuals in the ancient world believed John had indeed been raised from the dead-as well as figures supposedly connected to John (Dositheus, Simon Magus). We conclude on the basis of internal evidence from the Gospel that the report in 6:14-16 likely originated in a Christian context. At the same time, it may also provide a glimpse into first-century CE attitudes concerning the resurrection from the dead.
9
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Zmartwychwstanie jako klucz hermeneutyczny w relekturze słów i czynów Jezusa Chrystusa

63%
Szubtarski G.
Roczniki Teologii Fundamentalnej i Religiologii
|
2013
|
vol. 5
201-214
EN
The article is an attempt to analyse the influence of Christ's resurrection for the reinterpretation of his activity by his disciples. In the first two sections biblical scenes are examined which demonstrate the initial misunderstanding of Jesus’ activity by his disciples and its reinterpretation after the resurrection. The third point focuses on the analysis of the verb “to remind” (gr. mimnos- komai), including its context. It demonstrates that this word does not only mean “recall the memory” of certain words and events, but their reinterpretation. The fourth point focuses on the role of the Paraclete, who helped (and even was necessary to) the disciples to make this reinterpretation of Jesus’ words and deeds, which initially they did not understand. At the end it has been noted that this after-resurrection reflection should be seen as an argument for the reality of Jesus Christ’s resurrection. The metamorphosis that has taken place not only in the thinking, but also in the behaviour of the disciples, shows how powerful this event was for them.
10
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Wacława Hryniewicza interpretacja najstarszych biblijnych świadectw wiary paschalnej

63%
Hoffman Z.
Scriptura Sacra
|
2016
|
issue 20
239-248
EN
The article comes from the presentation of the oldest testimonies and formulas of the Paschal faith present in the New Testament. It analyses Wacław Hryniewicz’s interpretations regarding the New Testament hymns about the exaltation of Jesus, the preaching of the Acts of the Apostles and the teaching of the Evangelists. The last point is an attempt to show the theological consequences as appearing from biblical testimonies.
PL
Artykuł zatytułowany Wacława Hryniewicza interpretacja najstarszych biblijnych świadectw wiary paschalnej wychodzi od prezentacji najstarszych świadectw i formuł wyznania wiary paschalnej obecnej w Nowym Testamencie. Analizuje interpretacje Wacława Hryniewicza odnoszące się do nowotestamentalnych hymnów o wywyższeniu Jezusa, do przepowiadania z Dziejów Apostolskich i nauki Ewangelistów. Ostatni punkt jest próbą ukazania teologicznych konsekwencji wypływających z biblijnych świadectw.
11

Wiara w Jezusa Zmartwychwstałego według Benedykta XVI

51%
Kowalczyk M.
Roczniki Teologii Dogmatycznej
|
2012
|
vol. 4(59)
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.
12

Obecność Zbawiciela w Eucharystii w świetle prawdy o Jego Zmartwychwstaniu i Wniebowstąpieniu

51%
Lekan J.
Roczniki Teologii Dogmatycznej
|
2011
|
vol. 3(58)
45-60
ES
El objeto de este estudio es el modo de entender la verdad sobre la resurrección y ascensión de Jesús en el lenguaje religioso y teológico contemporáneo, y la consecuencia de dicho entendimiento en la comprensión de la presencia de Cristo en la Eucaristía. Un ejemplo de este nexo es la concepción de S. Agustín sobre la presencia de Cristo en la Eucaristía, que tuvo gran influencia en la teología posterior. La correcta comprensión de presencia eucarística de Cristo necesita una debida síntesis teológica, en la que se tendrá en cuenta los siguientes aspectos: vencer los reduccionismos en la visión de la verdad sobre la resurrección del Señor; la presencia de Cristo en la Eucaristía no es una simple presencia „del lugar” sino de comunión; dicha presencia es una anticipación de la presencia de Cristo en su plenitud escatológica lo que subraya la dimensión eclesial del misterio eucarístico; la Eucaristía tampoco será entendida como simple „elevación hacia arriba”, sino que implica e invita a edificar el Cuerpo de Cristo, de modo que, por el servicio, un cristiano será un intrumento de la presencia salvadora del Señor en el mundo.
13
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Słuchanie słowa i łamanie chleba jako memoria resurrectionis (Łk 24, 13–35)

51%
Łabuda P.
Ruch Biblijny i Liturgiczny
|
2011
|
vol. 64
|
issue 3
EN
In Luke’s history written down in Luke 24, 13–35 the acts of hearing God’s Word and breaking of the bread are characteristic of memoria resurrectionis – the time of discovering and meditating on Christ’s mystery. Therefore the whole event in Emmaus may be looked into this sense and may be referred to each Eucharist. Every act of hearing God’s Word and breaking of the bread is the memoria resurrectionis which leads to the true faith. The critical analysis of both the historical nature of Luke’s work and the places, people and events described by the author of the third Gospel allows for such interpretation of this pericope.
PL
W historii Łukasza zapisanej w Łk 24, 13–35 słuchanie słowa i łamanie chleba są swoistym memoria resurrectionis – czasem spotkania i medytowania tajemnicy Chrystusa. W tym znaczeniu można całe wydarzenie Emaus rozpatrywać i odnosić do każdorazowej Eucharystii. Każde bowiem słuchanie słowa i łamanie chleba jest memoria resurrectionis prowadzącym do prawdziwej wiary. Krytyczna analiza historyczności Łukaszowego dzieła, jak również opisanych przez autora trzeciej Ewangelii miejsc, osób i wydarzeń umożliwia takie właśnie spojrzenie i odczytanie tej perykopy.
14
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Staurologiczno-rezurekcyjne wątki w malarstwie Salvadora Dalego

51%
Królikowski P.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
|
2016
|
issue 23
123-157
EN
Salvador Dalí, one of the most famous Surrealist artists, and 20th century painters, highly imaginative, eccentric, know for his unusual behaviour, maybe best-known for his work ‘The Persistence of Memory’, was also the author of religious paintings. From them on the christological or rather staurological-resurrectional criterion can be distinguish group of paintings which in very original way are connected to paschal mystery’ themes. These pictures and their staurological-resurrectional contents are subject of this article. These pictures have been analysed in three points: Last Supper, Crucifixion, Resurrection. Dalí’s staurological-resurrectional works show thematic dependencies and relationships not only in the indicated groups but also between them. It shows Dalí’s coherent method of artistic expression – nuclear mysticism. In his painting this is a kind of synthesis mysticism and sciences, especially atomic and nuclear physics, in presentation religious contents, especially christological.Dalí’s works are not refer directly to paschal events, but present significance of Christ’s crucifixion and resurrection for whole universe, for all creation, and especially for a man. Dalí’s pictures shows that Christ by his death and resurrection transformed world in new creation, that He has been present in world history and waiting with an offer of salvation (especially in Eucharist) for every man, that He wants to bring all people and whole creation into heaven, and in this way complete His Ascension. Dalí shows heaven as reality very close to man, available for him at all the time. People can participate in heaven, if they are open to God’s reality. Dalí pictures helps to see that human life is in constant relationship to God which is not far away, but very close, although in another dimension.
15
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Theology and Conversion: Anthropocentric or Theocentric?

51%
Levering M.
Warszawskie Studia Teologiczne
|
2017
|
vol. 30
|
issue 3-4
6-14
EN
The paper focuses on the solutions to the crisis in theology. The author claims that the root of the problem is anthropocentrism of theological considerations. Theologians underline the importance of grace received by the human community. The tendency of such theology is o$en to ignore the importance of God’s action and to interpret the events connected to the resurrection of Christ in a symbolic way, as it is exemplified in the theology of Edward Schillebeeckx. The paper sees a needed theological conversion in return to Jesus Christ Himself; to His demanding words and example.
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Wniebowstąpienie Syna. Nowa forma obecności Jezusa przy braciach

51%
Kunka S.
Teologia w Polsce
|
2015
|
vol. 9
|
issue 1
83-95
PL
Wniebowstąpienie jeszcze wyraźniej niż Zmartwychwstanie daje nam odczuć, że Chrystus jest ponad wszelkimi ludzkimi ograniczeniami. Jest inaczej i bardziej obecny, niż potrafi my to zrozumieć. Można określić tę obecność jako Boską, a ta nie zna opuszczenia, oddalenia, zapomnienia, odległości.
EN
The Risen Christ reveals the love of God the Father and reveals himself as His beloved Son. In Him, every man is accepted by God. Ascension is the next step in the mission of Christ, which completes in His return to the Father. In Him man returns to his Father. The exaltation of Christ is already made on Calvary. Through the cross Son opens the door to Father’s house for His brothers. Acending to the heaven, Christ does not leave the disciples and foretells the coming of the Holy Spirit. That is why the Apostles after the Ascension did not suffer sorrow, but they glorifi ed God and expected the Paraclete. The presence of the Master of Nazareth took on another dimension, a new form. Through the Holy Spirit, Jesus still reveals the Father to the disciples, this is done especially in the Eucharist
17
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Rezurekcyjna teologia oleju katechumenów

51%
Łukaszewski J.
Studia Elbląskie
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2017
|
vol. 18
395-413
EN
The oil of catechumens (oleum catechumenorum) is used in the mysteries of the preparation of catechumens for the reception of baptism. The result of study of the time-honored liturgical books (Sacramentarium gelasianum, Pontificale Romano-germanicum) and the writings of Christian writers is resurrectional theology of oil of catechumens (Cyril of Jerusalem, John Chrysostom). As a consequence of contact with the oil of the catechumens, thesoul of the catechumen is subjected not only to the resuscitation itself. Here is the prospect of a new life: a life free from trouble and sin, a life full of faith and power of God, a life in oneness (παρρησία) with Christ and His sheepfold, a life free from fear of death, a life with hope for the resurrection (cf. card. J. Ratzinger). In catechesis of the Church Fathers the anointing with oil of the catechumens is the forecast of the Passover, forecast of the healthy and free from evil (oil of exorcism, oil of salvation). This anointing gives back a gladness and firms for soul’s faith. It is a symbol of belong to Christ, affiliation and duty for Him (sphragis).
PL
Olej katechumenów (oleum cathechumenorum) stosuje się w misteriach przygotowujących katechumenów do przyjęcia chrztu. Przedłożona w artykule analiza rubryk dawnych ksiąg liturgicznych (Sacramentarium gelasianum, Pontificale Romano-germanicum) oraz pism pisarzy kościelnych pozwala mówić o rezurekcyjnej teologii oleju katechumenów (Cyryl Jerozolimski, Jan Chryzostom). Dusza kandydata do chrztu na skutek zetknięcia się z olejem katechumenów poddawana jest bowiem nie tylko samej reanimacji, ale otwiera się przed nią perspektywa zupełnie nowego życia: życia wolnego od choroby i grzechu, życia przepełnionego wiarą i pełnego mocy Bożej, życia w jedności (παρρησία) z Chrystusem i Jego owczarnią, życia wolnego od lęku przed śmiercią, a także perspektywa życia z nadzieją na zmartwychwstanie (por. kard. J. Ratzinger). W pismach Ojców Kościoła namaszczenie olejem katechumenów jest zapowiedzią paschy, uzdrowienia i uwolnienia, przywraca radość, jest umocnieniem w walce duchowej (olej egzorcyzmu, olej zbawienia), a także symbolem przynależności do Chrystusa, oznaką wybrania i służby dla Niego (sphragis).
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Wniebowstąpienie Syna. Nowa forma obecności Jezusa przy braciach

51%
Kunka S.
Teologia w Polsce
|
2015
|
vol. 9
|
issue 1
83-95
EN
The Risen Christ reveals the love of God the Father and reveals himself as His beloved Son. In Him, every man is accepted by God. Ascension is the next step in the mission of Christ, which completes in His return to the Father. In Him man returns to his Father. The exaltation of Christ is already made on Calvary. Through the cross Son opens the door to Father’s house for His brothers. Acending to the heaven, Christ does not leave the disciples and foretells the coming of the Holy Spirit. That is why the Apostles after the Ascension did not suffer sorrow, but they glorified God and expected the Paraclete. The presence of the Master of Nazareth took on another dimension, a new form. Through the Holy Spirit, Jesus still reveals the Father to the disciples, this is done especially in the Eucharist.
PL
Wniebowstąpienie jeszcze wyraźniej niż Zmartwychwstanie daje nam odczuć, że Chrystus jest ponad wszelkimi ludzkimi ograniczeniami. Jest inaczej i bardziej obecny, niż potrafimy to zrozumieć. Można określić tę obecność jako Boską, a ta nie zna opuszczenia, oddalenia, zapomnienia, odległości.
19
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Kosmiczny wymiar pełni zbawienia w Chrystusie Paschalnym w ujęciu ks. Wacława Hryniewicza

45%
Murawska A.
Teologia w Polsce
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2015
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vol. 9
|
issue 2
131-147
PL
Pełnia zbawienia jako rzeczywistość ostateczna (fi nalna) jest ważnym tematem obecnym w nauczaniu Kościoła i w literaturze teologicznej. Różne nurty myśli teologicznej pokazują złożoność problemu oraz wielość dróg, na których poszukuje się coraz pełniejszych interpretacji wydarzeń ostatecznych. Wśród nich obecna jest myśl Wacława Hryniewicza. Jego zasługą jest zaprezentowanie takiego ujęcia, w którym kosmiczny wymiar pełni zbawienia jest ściśle związany z Paschą Chrystusa, pojmowaną integralnie z innymi wydarzeniami paschalnymi, co też zostanie przedstawione w niniejszym artykule
EN
The refl ection of Hryniewicz concerning the fullness of the salvation concentrates fi rst of all on the Paschal Christ, treated integrally in the Incarnation of the Son, in His Ascension, and the Parousia, and then embraces the man saved by Jesus Christ. In the cosmic perspective of Resurrection of Christ he takes into account the role of Holy Spirit. Hryniewicz thinks that all, what took place in the Body of Christ, is a prototype, a reason and an anticipation of this, what is supposed to take place in the entire cosmos. In the entire refl ection the indistinct division is scratched on the eschatology individual and general. With the essential present motif in the refl ection in the theology of Hryniewicz is the problem of the tension between times and eternity. In solution of the matter he uses the category of the time changed, what grants to statements with him related the hypothetical character.
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Spełnienie indywidualnej historii w Jezusie Chrystusie

45%
Góźdź K.
Studia Oecumenica
|
2017
|
vol. 17
321-334
EN
Each person is a special God’s creation (see Gen 1:27). Each person has his/her unique life history - not only as an autonomous being, but also as a being oriented towards God, that is a being that shares his/her history with God. This latter type of history is not immanent to humans. It started when the Son of God accepted human nature. Thus, the human nature of Jesus Christ means that a history of each human is merged with the history of God. As a result of this merger, a human can participate in the prolepsis of the end of the world, which came into being through the Event of Jesus Christ, and particularly through His Resurrection. Hence, in His Event (Incarnation, Death on the Cross, Resurrection, Elevation) Jesus Christ is a real concrete manifestation of an individual human history since He is a manifestation of the true nature of the human being. He represents each human being before God the Father and He is the ultimate human hope and fullness through His Resurrection. As true God and a true human, Jesus Christ grants sense to manhood in orienting man to salvation: to life in the life of God. This pathway shows how an individual human history finds its full realization. This approach to the relation between humans and God through history is subject to research by such outstanding ecumenists as Piotr Jaskóła and Wolfhart Pannenberg.
PL
Każdy człowiek jako szczególne stworzenie Boże (por. Rdz 1,27) ma swoją indywidualną historię nie tylko jako byt samoistny, ale także jako byt ukierunkowany na Boga, czyli mający wspólną z Nim historię. Tę historię ma człowiek jednak nie z siebie samego, lecz z przyjęcia przez Syna Bożego ludzkiej natury. Jego Człowieczeństwo jest więc włączeniem człowieka w historię Boga. Skutkiem tego włączenia jest ostatecznie uczestnictwo człowieka w prolepsie końca, który dokonał się w Wydarzeniu Chrystusa, a konkretnie w Jego zmartwychwstaniu. Jezus Chrystus jest więc w swoim Wydarzeniu (Wcielenie, Krzyż, Zmartwychwstanie, Wywyższenie) konkretną postacią indywidualnej historii człowieka, ponieważ odzwierciedla prawdziwą istotę człowieka, jest reprezentantem człowieka przed Bogiem Ojcem i ostatecznie jest nadzieją i spełnieniem człowieka w Jego zmartwychwstaniu. Jako prawdziwy Bóg i prawdziwy człowiek jest Jezus Chrystus sensem człowieka w doprowadzeniu go do zbawienia, do życia w życiu samego Boga. W tym wyraża się spełnienie historii indywidualnej człowieka, którą w najwyższym stopniu uprawiają profesorowie ekumeniści: Piotr Jaskóła i Wolfhart Pannenberg.
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