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Gotteserfahrung heute – Wie kann man Gott überhaupt erfahren?

100%
Werbick J.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2019
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vol. 39
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issue 2
11-26
PL
Doświadczenia są wyzwaniami w obszarze uczenia się. Doświadczać oznacza w tym sensie postrzegać i rozumieć, jak człowiek w obliczu tego, z czym się spotyka, musi przepracować swoje założenia, wyobrażenia i nastawienia. Pismo Święte jest świadectwem o doświadczeniach Boga, w których za każdym razem Bóg był postrzegany jako wyzwanie dla odnowy życia i prowokował proces uczenia się, który prowadził do nowego postrzegania Boga, człowieka i świata. Bóg jest współ-doświadczany; jest dostrzegany jako współ-działający, inicjujący życie w pełni, jako pełne obietnicy wyzwanie, aby zawierzyć temu, co – używając języka Nowego Testamentu – Bóg pragnie zapoczątkować z ludźmi jako swoje królestwo.
EN
Experiences are challenges in the field of learning. Experience means in this meaning seen and understand how man in the face of what he meets should rework his assumptions, imaginations and attitudes. Bible is witnessing experiences of God, in which God is always seen as a challenge for the renewal of life and has provoked processes of learning which lead to a newly seen of God, man and world. God is experienced "with", God is seen as working "with", as one how initiates full life, as a challenge full of promise that calls to entrust to him all what – in the words of the New Testament – God wants to begin for building his kingdom with his people.
DE
Erfahrungen sind Lern-Herausforderungen. Eine Erfahrung machen heißt in diesem Sinne wahrzunehmen und zu verstehen, wie ich angesichts des mir Widerfahrenen meine Annahmen, Vorstellungen und Einstellungen umarbeiten muss. Die Bibel bezeugt Gotteserfahrungen, in denen jeweils Gott als Herausforderung zur Erneuerung des Lebens wahrgenommen wurde und einen Lernprozess provozierte, der Gott, die Menschen, Geschichte und Welt neu sehen lehrte: Gott wird mit-erfahren; er wird wahrgenommen als der Mit-Wirkende, das Leben in Fülle Initiierende, als die verheißungsvolle Herausforderung, sich auf das einzulassen, was er – neutestamentlich gesprochen – als sein Reich mit den Menschen anfangen will.
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Überlegungen zum Mystagogiebegriff in ausgewähltenSchriften von Karl Rahner

80%
Celary I.
Warszawskie Studia Teologiczne
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2019
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vol. 32
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issue 4
42-55
EN
Presented article draws attention to the person of German theologian Karl Rahner, considerated being a „theologist of Mystery”. All Rahner’s theology has an exceptional, mistical character, but in the same way it contains the mystique which could be practised by anybody. The keystone of mystagogy proposed by German jesuit is an autenticall, original meeting between human being and God, named an transcendental experience, in which the human person enters into communication with God as a absolute Mystery. This meeting foreruns an reflexioned attitude to the experience of God, which results – on the intellectual level – with arguments ofexistence of God. Rahner talks about mystagogy, or mystique of ever-day reality. God is present in quotidian life of human beings as an infinity proposition, unstated love, absolute future. Real encounter with God couldn’t be limited to the practice of sacraments. It is also possible out of ecclesiastical structures – in life’s pain, in experience of hope, responsibility, love and death. First part of this article contains a short advisement about the Rahner’s definition of mistagogy. Second part of the text describes two necessary conditions of understanding Karl Rahner’s concept of mistagogy. In the third part of this work the reader can find the description of all mystagogical processby Rahner.
3

Antropologia autonomiczna a antropologia teonomiczna: próba syntezy

80%
Guzowski K.
Roczniki Teologii Dogmatycznej
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2010
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vol. 2(57)
77-93
EN
This paper brings close the human hermeneutic horizons of autonomous man and theonomous man, i.e. those approaches that result from the experience of transcendence or its lack. In its conception of man, Christianity takes Incarnation as its starting point. In the light of Incarnation, transcendence and immanence are mixed in the life and Person of Jesus Christ. Christianity is not an ideology, but it stresses the historical and personal experience of God-Man whose Person and life compose the foundation on which to understand the whole of reality. It is on this view that our perception of ethics depends. Ethics is different if this point is disregarded. However, ethics should always have primacy over politics. In order to cherish an overall human scope, ethics should be based on integral anthropology that respects all dimensions of the person: individual, social, spiritual, religious, the internal and external aspects. Contemporary personalism emphasises all the essential traits of the person, among which we find transcendence, freedom, relational and dialogical character. The person is fulfilled in relations because it is a relationship with regard to his or her essence. Christian ethics that is built on the foundation of personalistic anthropology recognises the dimension of human transcendence, especially in relation to persons and values. It does not reject, however, a different point of view, but at the same time disagrees to any discrimination of its position in the world of human values. A patient and concrete dialogue, such that aims at the good of every human being is the foundation of scientific ecumenism. This integral model of reality open to the dignity of each person and his social dimension is given by personalism. Only in the perspective of the person can we build a level of understanding and this should be a universal principle.
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