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Wykroczyć poza teraźniejszość. Creatio continua w teologii stworzenia Jürgena Moltmanna

100%
Maciążek W.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 1
153-166
EN
The given study attempts to reconstruct the insight into the doctrine of creatio continua according to Jürgen Moltmann’s intuitions. As he claims, the idea of continuous creation – in order to be properly exposed – requires two approaches. Firstly, the traditional meaning of the given concept needs to be reminded; secondly, a holistic point of view, that includes the pneumatological and eschatological aspects, should be emphasised. Such an extended vision of creatio continua suggested by Moltmann leads to a conclusion that this element of Christian doctrine of creation is still important for today’s theology.
PL
Tam, gdzie tradycyjna teologia zestawiała fakt istnienia przygodnego, skończonego świata z obrazem wszechmocnego i wiecznego Stwórcy, rodziło się pytanie, dlaczego świat, a my wraz z nim, ciągle trwa. Wyrażona klasycznym językiem odpowiedź mówiła o creatio continua, wskazując na Boga, który nieustannie podtrzymuje w istnieniu powołane do życia byty. Ta kategoria teologiczna wymaga dziś pogłębionego namysłu i poszerzenia badawczej perspektywy, aby nie straciła aktualności. Wartą zauważenia próbę takiej refleksji podejmuje Jürgen Moltmann, nadając zagadnieniu ciągłego stwarzania historiozbawczo maksymalną pojemność oraz wyraźnie pneumatologiczny charakter. W niniejszym tekście wskazuje się na oryginalne wątki treściowe, które wnosi niemiecki dogmatyk w rozumienie creatio continua.
2
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Wykroczyć poza teraźniejszość. Creatio continua w teologii stworzenia Jürgena Moltmanna

100%
Maciążek W.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 1
153-166
PL
Tam, gdzie tradycyjna teologia zestawiała fakt istnienia przygodnego, skończonego świata z obrazem wszechmocnego i wiecznego Stwórcy, rodziło się pytanie: dlaczego świat, a my wraz z nim, ciągle trwa? Wyrażona klasycznym językiem odpowiedź mówiła o creatio continua, wskazując na Boga, który nieustannie podtrzymuje w istnieniu powołane do życia byty. Ta kategoria teologiczna wymaga dziś pogłębionego namysłu i poszerzenia badawczej perspektywy, by nie straciła aktualności. Wartą zauważenia próbę takiej refleksji podejmuje Jürgen Moltmann, nadając zagadnieniu ciągłego stwarzania historiozbawczo maksymalną pojemność oraz wyraźnie pneumatologiczny charakter. W niniejszym tekście wskazuje się na oryginalne wątki treściowe, które wnosi niemiecki dogmatyk w rozumienie creatio continua.
EN
The given study attempts to reconstruct the insight into the doctrine of creatio continua according to Jürgen Moltmann’s intuitions. As he claims, the idea of continuous creation – in order to be properly exposed – requires two approaches. Firstly, the traditional meaning of the given concept needs to be reminded; secondly, a holistic point of view, that includes the pneumatological and eschatological aspects, should be emphasised. Such an extended vision of creatio continua suggested by Moltmann leads to a conclusion that this element of Christian doctrine of creation is still important for today’s theology.
3
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Karla Rahnera koncepcja duszy ludzkiej. Poglądy - kontrowersje – kontynuacje.

85%
Machinek M.
Filozofia Chrześcijańska
|
2010
|
vol. 7
101-113
EN
At the heart of Karl Rahner's theological thought lies the relationship between spirit and matter, and his reflection on the soul should be read in this broad context. Since both spirit and matter have their origins in the same Creator, they are both mutually subjected to each other in such a way that matter is directed towards spirit. The qualitative elevation of matter is possible thanks to its active self-transcendence. Though this self-transcendence of matter results from its own dynamic activity, by no means does it happen by the power of its own nature. The driving force behind it, working 'from within it', comes from the creative power of God, who alone is the primal cause of every being. By constructing this concept, Rahner hopes to avert a danger of falling into a trap of anthropological dualism, in which the substantial unity of man gives way to a blend of two distinct elements. He also avoids the anthropomorphism of the Creator's acts, which would mean a reduction of God to a mythological demiurg, who merely perfects those beings that had already been created. Rahner's concept was widely discussed in academic circles, and criticised by some scholars. Despite his unambiguous declarations of adherence to classical metaphysics and the Magisterium of the Catholic Church, some ascribe him the idea of spiritualization of the matter; an idea which would be tantamount to a kind of ontological monism. Moreover, Rahner appears to combine the activities of the primal cause with the secondary ones. Some alternative concepts, while taking into account Rahner's basic proposals, seek to avoid the above mentioned problems by reducing the time gap between the fundamental teachings about the Creation: creatio originalis and creatio continua. Thus the acceptance of the theory of God's direct activity does not necessarily lead to his unacceptable anthropomorphism.
4
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Trynitarny aspekt creatio continua

74%
Liszka P.
Poznańskie Studia Teologiczne
|
2016
|
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.
5

The Subject of Creatio Continua and Its Ecclesial Aspect

71%
Liszka P.
Roczniki Teologiczne
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2016
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vol. 63
|
issue 2: Teologia dogmatyczna - English Version
135-148
EN
It is God who is the subject of creatio continua; in Christianity it is a triune God. Fundamentally divine nature, Divine Persons: God the Father, God the Son and the Holy Spirit, who in the logic of the internal life of the Trinity is third and in relation to the world the most direct. The personal specificity of the Third Divine Person predestines it to activity, creativity, to stirring creative power and action in created beings. The Holy Spirit develops and unites, creates the interior of the beings, combines them and strengthens the link with the Creator. This ongoing creation is encoded in the act of creation and is in keeping with the workings of Providence, which also is a creation of the Trinity, and indirectly a creation of people: individuals and societies. Participation in the act of creation stands in proportion to the growth in holiness, which means it is proportional to becoming a person. Created beings personalize themselves through participation in creatio continua, and by participating in this act, they personalize themselves. All this is implemented though the activity of the intellect, will and emotions. It is Jesus Christ in his capacity of God and man who occupies the centre stage of the ongoing creation.
6

Podmiot creatio continua − aspekt eklezjalny

70%
Liszka P.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna
171-185
EN
It is God who is the subject of creatio continua; in Christianity it is a triune God. Fundamentally divine nature, Divine Persons: God the Father, God the Son and the Holy Spirit, who in the logic of the internal life of the Trinity is third and in relation to the world the most direct. The personal specificity of the Third Divine Person predestines it to activity, creativity, to stirring creative power and action in created beings. The Holy Spirit develops and unites, creates the interior of the beings, combines them and strengthens the link with the Creator. This ongoing creation is encoded in the act of creation and is in keeping with the workings of Providence, which also is a creation of the Trinity, and indirectly a creation of people: individuals and societies. Participation in the act of creation stands in proportion to the growth in holiness, which means it is proportional to becoming a person. Created beings personalize themselves through participation in creatio continua, and by participating in this act, they personalize themselves. All this is implemented though the activity of the intellect, will and emotions. It is Jesus Christ in his capacity of God and man who occupies the centre stage of the ongoing creation.
PL
Podmiotem creatio continua jest Bóg, w chrześcijaństwie Bóg Trójjedyny. Fundamentalnie natura boska, Osoby Boskie: Ojciec, Syn i Duch Święty, który w logice wewnętrznego życia Trójcy jest trzeci, a wobec świata najbardziej bezpośredni. Specyfika personalna trzeciej Osoby Boskiej predysponuje do aktywności, do kreatywności, do wzbudzania w stworzeniach kreatywnej mocy i stwórczego działania. Duch Święty rozwija i jednoczy, tworzy wnętrze bytów, wiąże je ze sobą i umacnia więź ze Stwórcą. Ciągłe stwarzanie zakodowane jest w akcie stwórczym i współbrzmi z działaniem Opatrzności, która też jest dziełem całej Trójcy, a wtórnie również dziełem ludzi: jednostek i społeczeństw. Uczestniczenie w dziele stwórczym jest proporcjonalne do wzrastania w świętości, a tym samym do bycia osobą. Byty stworzone personalizują siebie poprzez uczestniczenie w creatio continua, a uczestnicząc w tym dziele personalizują się. Dokonuje się to na drodze aktywności intelektu, woli oraz uczuć. W centrum ciągłego stwarzania znajduje się Jezus Chrystus, jako Bóg i jako człowiek.
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