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1

Teologia zbawienia w nauczaniu Jana Pawła II

100%

Kudasiewicz J.

Verbum Vitae

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2002

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vol. 1

271-287

PL

La soteriologia di Giovanni Paolo II contiene seguenti verit: l'uomo non pu salvare se stesso; solo Dio pu salvarlo. Dio salva uomo a causa del suo amore che rivela nel suo Figlio, Ges Cristo, unico Salvatore del mondo. Dio vuole salvare ogni uomo e l'uomo intero: anima e corpo. Dal'evento salvifico che la vita e la Pasqua di Cristo nasce la nuova vita del cristiano.

2

Ewangelia Łukasza. Ewangelia o Zbawicielu i o powszechnym zbawieniu

75%

Langkammer H.

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1989

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vol. 36

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issue 1

43-59

PL

Der Verf. entwickelt in fünf Schritten das vorgelegte Thema. Der erste gilt dem Erlöser selbst, der zweite dem universalen Heil, der dritte der Realisation des Heilswerkes Christi, der vierte dem Heiligen Geist un der fünfte dem Wort Gottes bei Lukas. Ein besonderes Interesse wird zum Schluss der lukanischen Eschatologie gewidmet. Der Werf. nimmt auch kritische Stellung zu den Thesen H. Conzelmanns über Jesus als die Mitte der Zeit.

3

Jezus przynosi Ewangelię Samarii (J 4,1-42)

75%

Witczyk H.

Verbum Vitae

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2006

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vol. 10

115-137

PL

Jesus, speaking with the Sarnacitan woman, and next with the inhabitants of Samaria, fulfills the "work" which he received from his Father to accomplish. In its essence it is a work of revelation and is done giving people "the gift of God" on which are based the gift of the Gospel (Truth) and gift ofthe Holy Spirit (Spirit of Truth). Accepting these two gifts of God from Jesus changes the person and life of the Samaritan woman and the inhabitants of Samaria. Jesus fulfills the, work of revelation, on which the salvation of the world depends, not only in Judea and Galilee, but also among Samaritans, the inheritants of the old kingdom of Israel, who due to difficult histoncal experiences became the followers of a syncretic religion. In reality they did not cease to follow the patriarch Jacob and worship the only God on mount Garizim, however through orthodox believers of Judaism they were considered separated from God and His blessings heralding finał salvation due to their mingling of the revealed religion with cults brought in over the ages from Babylon. Jesus Himself challenged them to hecorne followers of the authentic, new religion - "in the Spirit and in Truth." The author of the fourth Gospel teaches that Jesus "had to" go through Samaria, because in the saving plan of God it was to be that He first meet with the Samaritan woman, and next with the town's inhabitants. They are also called by God to be able to discover in Jesus the "Savior of the world." God, who sent Jesus into the world, is not only God of Israel, although ,,salvation has its beginning fromthe Jews." God, the Father of Jesus, is also Father of all peoples, beginning with orthodox Israel upholding forages faith in Him as the Only God. Turning to all the nations of the earth with His gifts, God, the Father ofJesus, begins with those who not only geographically but prlmarily through salvation history are closest to Israel - from the Samaritans.

4

Zapowiedź przyjścia Zbawiciela w IV Eklodze Wergiliusza

63%

Wójtowicz H.

Vox Patrum

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2000

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vol. 38

11-20

EN

Interpretatio Christiana eclogae IV Vergilii accipi potest. Exspectationes enim salvatońs cuiusdam inter cives Romanos saeculo primo exeunte ante Christum natum in diem percrebescebant. Rerum adiuncta in ecloga enarrata eiusdemque interpretatio Christiana, praesertim a sancto Augustino facta, quaestionem propositam de praenuntiatione Christi Salvatoris unici adveniendi comprobant.

5

Antydemoniczny charakter sakramentu chrztu świętego i sakramentu bierzmowania

51%

Ficoń M.

Analecta Cracoviensia

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2016

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vol. 48

EN

Satan as “the father of lies” and ”murderer from the beginning” (Jn 8:44) is the enemyof man and of the Church that he continually intends to destroy. But Christ hasendowed his Church with the sacraments which are sources of His grace and theencounter with the Holy Trinity. As such, they constitute a powerful weapon againstthe forces of darkness. Baptism transfers humans from the power of the devil, sinand death to Kingdom of God, full of life and light. Confirmation strengthens thebaptized in the fight against traps of the demon.

PL

Szatan jako „ojciec kłamstwa” i „zabójca od początku” (J 8, 44) jest nieprzyjacielemczłowieka i Kościoła, który nieustannie stara się zniszczyć. Jednak Chrystus wyposażył swój Kościół w sakramenty, które są źródłem Jego łaski i spotkaniem z Trójcą Świętą.Jako takie stanowią potężną broń przeciwko mocom ciemności. Chrzest przenosi ludzispod władzy diabła, grzechu i śmierci do Królestwa Bożego, pełnego życia i światła.Bierzmowanie umacnia ochrzczonych w walce przeciwko pułapkom demona.

6

Traubenmadonna w kulturze winiarskiej nad Mozelą w Niemczech (wybrane przykłady)

38%

Krawiec A.

In Gremium. Studia nad Historią, Kulturą i Polityką

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2019

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vol. 13

181-191

PL

W artykule omówiony został wizerunek Madonny przedstawianej z winnymi atrybutami w kulturze winiarskiej nad Mozelą w Niemczech w kontekście tradycji europejskiej tych przedstawień. Symbolika winnego krzewu, winogrona i wina jest ściśle zakorzeniona w tradycji chrześcijańskiej od najdawniejszych czasów. Owoc winorośli oraz wino z niego wytwarzane symbolizuje ofiarę i krew Zbawiciela, która była przelana za grzechy świata. Wizerunki Traubenmadonny nawiązują do tej symboliki. Przykłady tego rodzaju przedstawień występujące w Dolinie Mozeli potwierdzają znaczenie i specyfikę tego kultu maryjnego w regionie winiarskim.

EN

In the article there was described an image of Madonna showed with vine attributes in wine-making culture by the river Moselle in Germany in the context of European culture. Use of symbols of vine bush, grape and wine is strictly rooted in Christian tradition since time immemorial. The fruit of grapevine and wine made from it symbolise the sacrifice and blood of Savior, which was shed for world’s sins. Images of Traubenmadonna refer to this symbol. Examples of these kinds of works which are placed in Moselle Valley certify cult of the Virgin Mary’s meaning and specificity in wine sector .

7

Pluralistyczno-relatywistyczny model chrystologii Paula Knittera

32%

Romaszko-Banaś M.

Roczniki Teologii Fundamentalnej i Religiologii

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2013

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vol. 5

157-177

EN

Pluralistic theology of religion is getting more and more popular in Poland. This kind of theology deals with such questions as: Are all religions equal? Does Christianity surpass all these religions? Is there any way to state clearly how one should relate to Jesus Christ today' word that strikes a balance between these two extremes? No set of questions concerns Christian theologians more today. No questions have more practical relevance in the religiously most pluralistic country in the world. No American theologian has kept these questions on the theological agenda over the past three decades with more consistency than Paul Knitter. And none is more expert in his or her knowledge of the field. He is the chief disseminator of these views. Paul F. Knitter is Paul Tillich Professor of Theology, World Religions and Culture at Union Theological Seminary in the City of New York He was formerly Emeritus Professor of Theology at Xavier University in Cincinnati, Ohio. He is a leading theologian of religious pluralism. He holds a licentiate in theology from the Pontifical Gregorian University in Rome (1966) and a doctorate from the University of Marburg, Germany (1972). Knitter's journey into interreligious dialogue began in 1964 when he was a seminarian in Rome and experienced the Second Vatican Council firsthand, at a time when the Roman Catholic Church declared its new attitude towards other religions. Since publishing his acclaimed book, No Other Name? (1985), Knitter has been widely known for his religious pluralism. Along with his friend and colleague, the Protestant philosopher of religion John Hick, Knitter has come under harsh criticism from Cardinal Ratzinger (presently the Pope of the Roman Catholic Church). Knitter is against using absolutist language to depict the Saviour in interreligious dialogue, and writes about the relational understanding of the uniqueness of Jesus: the Saviour is to be understood in relation to other saviours. Although Jesus is truly the Word of God, Knitter states that he is not the only word: he is God's universal, decisive and indispensable manifestation of saving truth and grace. According to Knitter, the creed and other Christian dogmas concerning Jesus are to be interpreted symbolically as expressions of the church's experience of Christ. Here Knitter's insight is contrary to the traditional church's teaching on Jesus as far as it has an ontological foundation. Knitter's teaching about the relational uniqueness of Jesus is naturally unacceptable to bishops, because it alters the way the faith is proclaimed and it also deviates from what is central to Christianity.

8

Obraz Boga w 2 Liście św. Piotra

26%

Suszko K.

Ruch Biblijny i Liturgiczny

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2017

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vol. 70

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issue 3

EN

An analysis of this text reveals the two essential issues handled in the epistle: (1) the constant presence of the theme of God considered from the viewpoint of His glory and (2) an ultimate Christocentrism of all content references in the image of God. The word “glory” (δόξα) appears five times, always in key places of the inspired text under study. The epistle exposes the theology of faith from the aspects of knowledge and calling, so as to successively reveal the mystery of Jesus Christ being the Divine Person – in the context of the Divine Trinity – and, furthermore, to disclose His subsequent Christological titles leading to a complete revelation in the expression: “Our Lord and Savior, Jesus Christ” (κύριος ἡμῶν καὶ σωτήρ Ἰησοῦς Χριστός). At the same time, the epistle describes the main practical goal, i.e. “partaking of the divine nature” (cf. 2 Peter 1 : 4) through “God and Jesus, our Lord” (θεός καὶ Ἰησοῦς κύριος ἡμῶν), and the method of reaching this goal; it also warns against going a different way by contrasting the two dimensions of reality: the earthly and the eternal.

PL

Analiza przebiegu treści 2 Listu św. Piotra ujawnia poruszane w tekście dwie zasadnicze kwestie: (1) ciągła obecność tematu Boga w aspekcie Jego chwały i (2) ostateczny chrystocentryzm wszystkich odniesień treściowych w obrazie Boga. Pięciokrotnie pojawiające się słowo „chwała” (δόξα) można znaleźć zawsze w kluczowych miejscach omawianego tekstu natchnionego. List, przedstawiając teologię wiary w aspekcie poznania i powoływania, odsłania sukcesywnie tajemnicę Jezusa Chrystusa jako Osoby Boskiej – w kontekście Trójcy Świętej – na drodze ujawniania Jego kolejnych tytułów chrystologicznych aż po pełne tego objawienie w określeniu: „Pan nasz i Zbawiciel Jezus Chrystus” (κύριος ἡμῶν καὶ σωτήρ Ἰησοῦς Χριστός). Kreśli przy tym główny cel praktyczny i metodę jego osiągnięcia, jakim jest „uczestnictwo w Boskiej naturze” (por. 2 P 1, 4) dzięki „Bogu i Jezusowi Panu naszemu” (θεός καὶ Ἰησοῦς κύριος ἡμῶν) – z równoczesnym przestrzeganiem przed pójściem inną drogą – przeciwstawiając sobie dwa wymiary rzeczywistości: doczesny i wieczny.

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