Search results

1

L’attualit della dottrina cristologica di Calcedonia

100%

Królikowski J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2011

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vol. 1

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issue 1

PL

The Christological doctrine defined during the Chalcedon Council (451) was the point of reference to consolidate the Christian doctrine in the fifth century. It also became the foundation of the evangelizing mission led by the Church in the following centuries. In the context of the new challenges and interpretation a question, whether the Chalcedon doctrine needs to be reinterpreted, arises. This article tries to show the relevance of the Christological dogma which was defined by the Chalcedon Council. The attention is paid to this dogma rooted in the Church Tradition and also to its soteriological and anthropological meaning. The soteriological perspective, which was given the utmost importance during the Chalcedon Council and similarly during other councils held in the first millennium, proves the doctrinal relevance of the dogma and furthermore makes it more meaningful. From the hermeneutic point of view this article presents the need of referring to the principle of theological apophatism in order to interpret the dogma correctly.

2

Why Does the Epistle to the Hebrews Evoke the Desires of the Patriarchs?

100%

Malina A.

Collectanea Theologica

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2020

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vol. 90

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issue 5

463-476

EN

The Pontifical Biblical Commission’s document The Jewish People and their Sacred Scriptures in the Christian Bible, calls attention to a threefold connection between the two parts of the Christian Bible: continuity, discontinuity, and newness. The paper offers an analysis of a passage as an example of this relationship. The Epistle to the Hebrews (11:8–22) gives a particular emphasis to the desires of the patriarchs among other attitudes of the heroes of faith. They were looking for what was promised to them and desired by them: a city with the solid foundations planned and built by God. Now these desires can be fulfilled: the everlasting life with God is offered to all who believe in Jesus Christ.

3

Model soteriologiczny oparty na kategorii zaufania. Hipoteza

89%

Strzelczyk G.

Poznańskie Studia Teologiczne

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2016

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issue 30

325-335

EN

Numerous classic soteriological models are based on the concepts or experiences which are not clear for contemporary people. Therefore, there is an urgent need to propose new models which will be more comprehensible in the present cultural context. The article constitutes an attempt at constructing a soteriological model based on a category of trust, which primarily characterized both the relation of God to a human (the act of entrusting the world to a human) and of a human to God. The main hypothesis concerns the essence of the first sin, which is traditionally described as disobedience, whereas here we strive to prove that it consisted in taking back the human trust in God, which also resulted in taking back God’s trust in humans and in distorting the human’s image of God. Thus, God’s salutary action is pedagogical: it aims to restore in a human being an attitude of trust, whose ultimate realization is the human trust of Christ in God the Father. The act of entrusting His Son to humanity and the lack of punishing reaction to the murdering of His Son are the most significant expressions of the revelation of God as trustworthy. Whoever responds with faith (trust) to this revelation will be saved.

4

The Threshold of Victory: Theodicy and Relief in the Theology of John Paul II

88%

Griffin D.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2018

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vol. 8

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issue 2

PL

The Twentieth Century provided the religious and irreligious alike with tremendous challenges in regards to belief. Evil and carnage were pervasive and the Church was in decline. In that cultural moment rose an interpreter of that challenge who theodicy was clear and efficient in answering the complex challenge of evil in the modern world. John Paul II, more than almost any other figure of the age, addressed the vexing issue of evil in the modern world. In the corpus of his writing mankind comes to know evil through an act of memory, remembering from where evil sprang, and what evil has done in man to separate him from his creator. And mankind comes to terms with identity of evil as seen and experienced through the act of suffering. Through processing memory, and examining identity, mankind can discover how Jesus Christ’s work on Calvary places us at the threshold of victory.

5

Być z Chrystusem i być w Chrystusie. Egzystencjalna sekwencja chrystomorficzna w chrystologii św. Pawła

88%

Langkammer H.

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1982

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vol. 29

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issue 1

67-78

PL

Die Praepositionen syn und en, als Folge von hyper und dia, betonen besonders eine christomorphische Existenz der Gläubigen mit Christus in der Soteriologie des hlg. Paulus. Aus dem mit Christus sterben und mit Christus auferstehen folgt das existenzielle und heilsbedingte esse in Christo. Wie diese Sequenz in ihren einzelnen Fasern sich gestalltet möchte eben der Verf. aufzeigen.

6

Was Arminius a Reformed Theologian? On Arminius’ Attitude to His Own Theological Tradition

75%

Dorocki D.

Roczniki Teologiczne

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2018

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vol. 65

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issue 7: Teologia ekumeniczna - English Online Version

45-64

EN

Jacob Arminius is a figure historically associated with the Reformed tradition. His theology was in a large measure a reflection of this tradition. However, in some important points Arminius’ views were in open contradiction to post-Reformation Calvinism. This article is an attempt to find an answer to the question about the theological identity of the Dutch reformer. The author proposes to address this problem in reference to four theological themes characteristic of Reformed Protestantism, that is: God’s sovereignty and glory, covenant theology, monergistic soteriology, and predestination. The analysis indicates that Leiden’s professor strongly emphasized God’s sovereignty over creation and affirmed that the ultimate end of divine actions, including salvific acts, is His glory. But he never forgot to add that, by His external activity, the Creator communicates His goodness. Arminian covenant theology also fits into Reformed thought. Its shape does not differ from the widely accepted interpretation of this issue in the era of “early orthodoxy.” The most important differences occur in the context of soteriology. Arminius’ understanding of the relationship between grace and free will differed from the radical monergistic Calvinism. Due to the doctrine of prevenient grace, one can speak about limited synergism in his case. His perspective on the issue of predestination is the same. According to the Dutch reformer, God elects to salvation on the basis of His foreknowledge concerning the free acceptance of grace by man. He reprobates those who stubbornly remain in their sins and, in spite of the grace, refuse to convert. Therefore, ultimately, Arminius should be considered as a “critical” Reformed theologian.

7

Elementy filozofii dialogu w antropologii paschalnej ks. Wacława Hruniewicza

75%

Parzych-Blakiewicz K.

Forum Teologiczne

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2011

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vol. 12

121-132

EN

The essay has three parts. The opening part describes symmetric and asymmetric concepts of a dialogue. The middle section deals with paschal aspects of theology, and the closing one examines paschal dialogics based on the indicated dialogical and theological content. Explanations are drawned from the classical philosophy of dialogue as interpreted in the contemporary philosophical and theological dialogics. The author investigates the soteriological content of Fr Wacław Hryniewicz’s book Outlines of Paschal Theology. The symmetric concept of a dialogue stresses equality of the partners, connected with an innermost experience of ‘I’. The asymmetric concept of a dialogue draws attention to the inequality of the partners resulting from axiological circumstances of their personal lives. Hryniewicz’s paschal theology is centered around the Passion of Jesus Christ seen as the historical events on the one hand, but on the other being relevant in all times and places. The purpose of those events, defined as the Passover, is the salvation of the man and all the universe. The paschal anthropology is focused on the paschal event taking place inside man. It accentuates the relational and ecstatic aspects of the human being, situated at the bases of the salvific dialogue. The elements of the philosophy of dialogue, from which the paschal theology draws its explanations, are two concepts of dialogue: symmetric and asymmetric. Their complementary nature was proved through theological implementation of both dialogical contents. Thanks to this the paschal anthropology revealed the tendency of the philosophical dialogics for self-development within theology.

8

Typologie chrystologiczne, czyli Orygenesa próba odpowiedzi na pytanie, Kim jest Jezus? : na podstawie komentarzy i homilii do ewangelii synoptycznych

63%

Zborowski M.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2015

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issue 22

367-386

EN

What can be said about Jesus while gazing at the Old Testament? The answer is provided by Origen who rereads the figures of the Old Covenant, and in an extremely precise and totally original way discovers in them the promised Messiah. Typological exegesis becomes for this Alexandrian the source of knowledge of Jesus Christ, his humanity, work, themes, missions, as well as ways to recognize him in his everyday life and establish a closer relationship with him.

9

Dlaczego List do Hebrajczyków przypomina o pragnieniach patriarchów?

63%

Malina A.

Collectanea Theologica

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2018

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vol. 88

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issue 4

125-138

EN

The Pontifical Biblical Commission’s document The Jewish People andtheir Sacred Scriptures in the Christian Bible calls attention to a threefoldconnection between the two parts of the Christian Bible: continuity, discontinuityand newness. The paper offers an analysis of a passage as an exampleof this relationship. The Epistle to the Hebrews (11:8-22) puts a particularemphasis on the desires of the patriarchs among other attitudes of the heroesof faith. They were looking for what was promised to them and desired bythem: a city with solid foundations planned and built by God. Now thosedesires can be fulfilled: the everlasting life with God is offered to all whobelieve in Jesus Christ.

10

Perspektywy "kosmiczne" w soteriologii św. Pawła (Rz 8, 19-27)

63%

Romaniuk K.

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1966

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vol. 13

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issue 1

81-94

PL

L’article se compose de trois parties: I. Le contexte du passage Rom. 8, 19-27; II. L’exégèse du texte Rom. 8, 19-27; III. Les réflexions finales et la traduction paraphrasée du texte. Pour ce qui est du contexte, il faut retenir les liens de notre texte avec les chapitres précédents et tout spécialement avec le chapitre V qui annonce le thème du passage Rom. 8, 19-27. Dans le texte même on peut distinguer trois thèmes: 1. L’attente par la création de la révélation des fils de Dieu; 2. L’attente par les hommes de la rédemption du corps; 3. Les gémissements qu’on ne peut pas exprimer par les paroles humaines ou l’intercession de 1’Esprit Saint. La signification de la pensée authentique de l’apôtre dépend du sens dans lequel sont employés par saint Paul des termes comme: κτισις, ο υποταξων, ματαιοτης, φθορα, απαρχη etc. Le mot κτισις, d’après toute vraisemblance, signifie toute créature animée et inanimée, excepté l’homme. Une telle créature, personnifiée de façon plastique, attend avec une grande impatience la révélation future du Fils. L’épiphanie eschatologique du Christ est conçue aussi comme une révélation de tous les enfants de Dieu. La vanité (ματαιοτης) à laquelle est soumise la créature possède un sens moral. L’homme est celui qui soumet la créature aux lois de la vanité. La libération de la créature consistera en son affranchissement de la vanité. L’avenir de la créature, vue du côté positif, se traduira par la participation de tout ce qui est creé à la liberté et à la gloiredes enfants de Dieu. Une part toute spéciale dans la future gloire de toute la création a été réservée au corps humain dont l’homme attend la rédemption. Ce désir de l’homme, de soi tellement faible, est accompagné par 1’Esprit Saint qui intercède pour nous. Dans le problème de la „sotériologie cosmique” de S. Paul, il s’agit surtout de la rédemption du corps humain. Celui-ci ne peut pas être considéré comme une prison de l’âme. II constitue une partie de l’homme, destinée à être transformée en „corps spirituel”. Quant aux sources littéraires du texte Rom. 8, 19-27 on admet, outre les allusions bien claires au livre de la Genèse, quelques influences de la littérature apocalyptique juive.

11

Impulsy ze strony teologicznej myśli Karla Rahnera SJ (1904-1984) i teologii narracyjnej w kierunku pogłębienia teologii imienia Jezus

54%

Bokwa I.

Poznańskie Studia Teologiczne

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2018

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issue 32

119-139

EN

The theological dimension of the name of Jesus is not only a domain of biblical teaching, pa- trology, theology of spirituality or theology of liturgy. It is also a eld for re ection of systematic theology. This study starts with a brief theological analysis of the name of Jesus and states that this is a summary of His earthy mission which is a saving mission to man and the world. Karl Rah- ner’s contribution to contemporary christological re ection is hard to overestimate. His so-called transcendental christology is an attempt to include anthropology into the structure of theology as its integral component. In contrast, narrative theology deals with modern man as the addressee of the Christian message about salvation. It develops particular ways of access by a man, who is not a believer, to the Person and work of Jesus of Nazareth as the true and living Son of God.

12

Donec formetur Christus in vobis (Ga 4,19). Od soteriologii ikonicznej do parenezy mimetycznej

51%

Sztuk D.

Seminare. Poszukiwania naukowe

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2015

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vol. 36

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issue 2

21-29

EN

In reflection dedicated to the relations between theological arguments and parenesis in St. Paul’s epistolarium, there is a general agreement as to the fact that ethical exhortations are usually motivated by the doctrinal passages of the letters of the Apostle Paul, or, that they are woven into the argumentative substance of a given letter. Without denying this fact, it seems that the relationship between the two parts of the letters can be described in a different way. Namely, due to the fact that their doctrinal part presents the image of Christ and His work of salvation, we can characterize soteriology as iconic. This is possible because its agens is itself an icon. In other words, Paul’s Christology is iconic because Christ is the ‘image of God’ and, consequently, His work present in the cross, the sign of salvation, is also iconic. Soteriology remains related to the ethical part of the letters and, because St. Paul in different ways encourages his recipients to follow and to be like Christ, it will be justified to define his parenesis as mimetic.

13

Nietzsche i teologia

51%

Paluch M.

Warszawskie Studia Teologiczne

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2017

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vol. 30

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issue 2

142-160

EN

The paper attempts to propose a Christian reaction to the philosophy of Friedrich Nietzsche. The first part is a concise reconstruction of his anthropological project, undertaken on the basis of his later works. The second part presents the main reasons for the attractiveness of his work and the context in which it was written. In the last part, partly with some reference to Max Scheler’s Ressentiment and Christian Morality, the author sketches the framework of the Christian answer. (1) Placing of the idea of the fullness of new life in the center of Christian soteriology, (2) recognizing the merciful love of God to human beings as an expression of the divine perfection and power and (3) looking for new convincing descriptions of the ways to the divine transcendence against a background of the experiences of self-transcendence (eros and thanatos) are the main elements of the adequate Christian reaction to the proposal of the German philosopher.

14

Czy Arminiusz był reformowanym teologiem? O stosunku Arminiusza do własnej tradycji teologicznej

51%

Dorocki D.

Roczniki Teologiczne

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2018

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vol. 65

|

issue 7: Teologia ekumeniczna

85-104

EN

Jacob Arminius is a figure historically associated with the Reformed tradition. His theology was in a large measure reflection of this tradition. However in some important points Arminius’ views were in open contradiction to the post-reformation Calvinism. This article attempts to find an answer for the question about theological identity of the Dutch reformer. The author proposes to struggle with this problem in reference to four theological themes, characteristic for Reformed Protestantism, that is: God’s sovereignty and glory, covenant theology, monergistic soteriology and predestination. The analysis, which has been made, indicates that Leiden’s professor strongly emphasized God’s sovereignty over the creation and affirmed the opinion that an ultimate end of divine actions, including salvific acts, is His glory. But lie never forget to add that the Creator by His external activity communicate His goodness. The Arminian covenant theology also fits into the stream of Reformed thought. Its shape docs not differ from the widely accepted interpretation of this issue in the era of “early orthodoxy.” The most important differences occur in the context of soteriology. Arminius’ understanding of the relation grace-free will differed from the radical monergistic Calvinism. Due to the doctrine of prevenient grace one can speak about limited synergism in his ease. So it is in the matter of predestination. God, according to the Dutch reformer, elects to salvation according to His foreknowledge concerning the free acceptance of the grace by man. He reprobates those who stubbornly remain in their sins and, in spite of the grace, do not want to convert. Ultimately, Arminius should be considered as a “critical” Reformed theologian.

PL

Jakub Arminiusz to postać historycznie związana z tradycją reformowaną. W dużej mierze jego teologia była odbiciem tej tradycji. W pewnych jednak istotnych kwestiach poglądy Arminiusza stały w jawnej sprzeczności z postreformacyjnym kalwinizmem. Niniejszy artykuł stara się więc znaleźć odpowiedź na pytanie o teologiczną tożsamość holenderskiego reformatora. Autor proponuje, by zmierzyć się z tym problemem w nawiązaniu do czterech motywów teologicznych, charakterystycznych dla reformowanego protestantyzmu. Chodzi o Bożą suwerenność i chwałę, teologię przymierza, monergistyczną soteriologię oraz predestynację. Poczyniona analiza wykazała, żc lejdejski profesor mocno podkreślał Bożą suwerenność nad stworzeniem oraz zgadzał się z opinią, żc ostatecznym celem Bożych działań, w których mieszczą się akty zbawcze, jest Jego chwała. Nic zapominał jednak dodać, żc Stwórca poprzez zewnętrzną aktywność udziela swej dobroci. W nurt myśli reformowanej wpisywała się także arminiańska teologia przymierza, która swym kształtem nic odbiegała od powszechnie przyjętej interpretacji tego zagadnienia w dobie tzw. wczesnej ortodoksji. Najpoważniejsze różnice pojawiają się w kontekście soteriologii. Anniniuszowe rozumienie relacji łaska-wolna wola odbiegało od skrajnie monergistyczncgo kalwinizmu. Z uwagi na naukę o uprzedzającej łasce można mówić w jego przypadku o ograniczonym synergizmie. Nic inaczej ma się u lejdejczyka kwestia predestynacji. Według holenderskiego reformatora Bóg wybiera do zbawienia zgodnie ze swą odwieczną wiedzą o akceptacji łaski przez człowieka. Potępia tych, którzy uparcie trwają w swoich grzechach i mimo łaski nic chcą się nawrócić. Ostatecznie więc należy uznać Arminiusza za „krytycznego” teologa reformowanego.

15

Teologia bliskości Boga – soteryjne implikacje bliskości Boga w Jezusie Chrystusie w Komentarzach i Homiliach do Ewangelii synoptycznych Orygenesa

51%

Zborowski M.

Teologia w Polsce

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2015

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vol. 9

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issue 2

231-249

PL

Jezus Chrystus jest pełnią Objawienia (KO 2). Czym jest sam fakt Jego obecności na świecie? Jakie są konsekwencje inkarnacji Syna Bożego? Na te pytania odpowiedzi udziela już w III wieku Orygenes, stwierdzając, że „doskonalsi przychodzą do mniej doskonałych, aby im przynieść jakąś korzyść”. Jezus Chrystus dzięki misterium Wcielenia przychodzi, aby tylko poprzez swoją obecność, niewspominając słów i czynów, zbawczo uświęcić ten świat i każdego człowieka. Orygenes wśród owych zbawczych korzyści wymienia uzdrowienie, wyzwolenie oraz uświęcenie. Na podstawie swoich interpretacji buduje teologię bliskości Boga w Jezusie Chrystusie oraz tworzy kategorie zbawienia, wyrażone językiem biblijnym, zrozumiałym dla wszystkich wierzących.

EN

Jesus Christ is fullness of all Revelation (KO 2). What is the pure fact of His presence in the world? What are consequences of God’s Son incarnation? Answers for these questions are already given by Origen in the third century who states that „the more faultless come to the less faultless to give them some kindness”. Through mystery of Incarnation Jesus Christ comes, only by His presence, not to mention His words and deeds, to redeem and sacrifi ce the world and every man. Among these salutary advantages Origen mentions healing, extrication and sanctifi cation. On the base of his interpretations he builds a theology of God’s closeness in Jesus Christ and creates redemption categories expressed in scriptural language understandable for all believers.

16

Główne tematy teologiczne Drugiego Listu św. Piotra

51%

Mickiewicz F.

Collectanea Theologica

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2018

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vol. 88

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issue 1

23-42

EN

The author of the Second Letter of St Peter wrote at a time when therewere false prophets and teachers among Christians, whose erroneous learningseemed very attractive to many, and therefore became a serious threatto the young Church. Because of their strong influence and the danger thatmany who were unstable in faith and morals would follow their example,Peter sharply denounced their teaching and scandalous conduct. Above all,however, he wrote his letter to remind Christians of the apostolic teachings they once gave them. This article presents the main theological topics thatare the content of the teaching of the author of the Second Letter of StPeter: the divine authority of Jesus Christ (Christology), the salvific willof God and Jesus Christ (soteriology), the promise of the Lord’s secondcoming (eschatology), the authority of the Holy Scriptures and its properinterpretation, and moral life based on the Gospel.

17

La dimensione soteriologica ed antropologica dell’enciclica „Dives in misericordia” di san Giovanni Paolo II

51%

Kopiec M.

Studia Elbląskie

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2020

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vol. 21

259-272

EN

This consideration is focused on the salvation meaning of mercy in human life and on the relationship between mercy and social justice. Pope John Paul II in a new way showed the theological, soteriological and anthropological scale of truth in God’s mercy and its existential and social consequences. God, revealed through Jesus Christ, shows himself as a merciful father, who is willing to forgive our sins and share our suffering. God’s mercy promotes mercy in human being too. In this way it turns into an internal strength to fullfill love everyday, which displays itself as moral maturity and apostolate attitude. Mercy protects human dignity and basic equality of all social persons. It amends justice and promotes social developemnt.

IT

Questa riflessione è focalizzata sul significato salvifico della misericordia nella vita umana e sul rapporto tra la misericordia e la giustizia sociale. Il Papa, in modo nuovo, ha presentato la dimensione teologica, soteriologica e antropologica della verità inerente alla misericordia Dio e le sue conseguenze esistenziali e sociali. Dio, rivelato mediante Cristo si presenta come un Padre misericordioso disposto a perdonare i peccati e condividere la sofferenza con l’uomo. La misericordia di Dio fa emergere la misericordia anche nell’uomo, diventando una forza interna per praticare l’amore ogni giorno, che si esprime nella maturità morale e nell’atteggiamento di apostolato. La misericordia salvaguarda la dignità umana e l’uguaglianza fondamentale di tutti i soggetti della vita sociale. Corregge la giustizia, servendo allo sviluppo sociale.

18

The Christian martyr as a hyperthanatic philosopher and mystes, and the success of christianity

51%

Kozłowski J. M.

Vox Patrum

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2018

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vol. 69

377-391

PL

Stworzenie przez starożytne chrześcijaństwo postaci świadka-męczennika było niewątpliwie jedną z przyczyn, dla których owa młoda religia przyciągała do siebie nowych wyznawców także w czasie prześladowań. Dlaczego jednak postać męczennika okazała się tak skuteczna? Wśród wielu wzajemnie nie wykluczających się odpowiedzi, można udzielić również następującej. Męczennik jednocześnie urzeczywistniał w sobie dwa soteriologiczne ideały grecko-rzymskiego świata: ideał umierającego filozofa, którego niezłomna postawa wobec śmierci pokazuje, że nie ma ona nad nim panowania, oraz ideał misty, adepta kultu misteryjnego, który uczestniczy duchowo w śmierci i zmartwychwstaniu czczonego przez siebie bóstwa.

EN

The creation of the concept of the martyr by ancient Christianity was undoubtedly one of the reasons why this young religion could endure through times of persecution and also attract new believers. But what exactly made this concept so effective? Among the many mutually non-exclusive answers, one more may be provided: the person of the martyr simultaneously fulfilled, on a previously unknown level of intensity and scale, two soteriological ideals of the ancient world, i.e., that of the dying philosopher whose attitude toward death showed that death had no power over him and that of the mystes intimately united with the dying and resurrecting divinity.

19

Theologia benedicta wobec nazizmu i komunizmu. Aspekt pastoralno-historyczno-polityczny

51%

Szymik J.

Studia Pastoralne

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2014

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vol. 10

296-313

EN

The way J. Ratzinger/Benedict XVI addresses the issues of communism and Nazism in his works leads to the very essence of the problem, which is shown as a bigger one and – unfortunately – more long-lasting than the 20th century faces of these two ideologies. He emphasises the fundamental, crucial relationship between these concepts (simultaneously constituting political systems) and atheism, negation of God, both in the spheres of faith and ethos. Metaphysical aspirations of men, distorted by absence of God, are diabolically deformed and, finally – in their mutated version, deluding by national-, social- and economic Utopia – assume the forms of cruel, totalitarian systems of power and violence, directed against men. Within the closed circle of history and matter driven by the power of mind independent of the objective (God’s) truth, today it also proves impossible to make the world better with no conversion, i.e. without ensuring the right place for God in individual and public life, unless God is perceived as the Lord of the whole history who can give future and hope to men.

20

Miłość jako centrum doktryny soteriologicznej w IV księdze "De Trinitate" Św. Augustyna

51%

Jaśkiewicz S.

Teologia w Polsce

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2019

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vol. 13

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issue 1

115-128

EN

Two times, his short soteriological treatise contained in the IV book De Trinitate, precedes the Bishop of Hippo underlining the great love of God for man. Significantly God’s love is like a key that allows us to understand not only the mystery of the death of the incarnate Son of God, but also the current condition of the redeemed man. It was God’s merciful love that changed humanity from enemies into friends and made it possible to love Him. Without God’s revelation, people would never understand that their existence is constitutively incorporated into the eternal love of the Father for the Son and objectively directed at it. With true predilection, Bishop of Hippo speaks of Christ as the Mediator of life, because sin deprives man of God’s life, which was offered to him by the Father through the mediation of the Son. Hence, the Father sent his Son into the world to save people from sin and let them enjoy life again. Christ also confirmed his love for the Father and people by offering himself as satisfaction for human sins, so that no man doubted that he is loved by him.

PL

Aż dwa razy swój krótki traktat soteriologiczny zawarty w IV księdze De Trinitate poprzedza biskup Hippony podkreśleniem wielkiej miłości Boga do człowieka. Istotnie niezwykła miłość Boga jest jak klucz, który pozwala zrozumieć nie tylko tajemnicę śmierci wcielonego Syna Bożego, ale i aktualną kondycję człowieka odkupionego. To właśnie miłość miłosierna Boga przemieniła ludzkość z nieprzyjaciół w przyjaciół i uzdolniła do Jego miłowania. Bez objawienia Bożego ludzie nigdy by nie zrozumieli, że ich istnienie jest konstytutywnie włączone w odwieczną miłość Ojca do Syna i obiektywnie ukierunkowane na nią. Z prawdziwą predylekcją biskup Hippony mówi o Chrystusie jako Pośredniku życia, gdyż grzech pozbawił człowieka życia Bożego, które zostało ofiarowane mu przez Ojca za pośrednictwem Syna. Stąd też Ojciec posłał swojego Syna na świat, aby wybawił ludzi z grzechu i aby mogli na nowo cieszyć się życiem. Również Chrystus swoją miłość do Ojca i do ludzi potwierdził, ofiarując siebie jako zadośćuczynienie za ludzkie grzechy, tak aby żaden człowiek nie wątpił, że jest przez Niego kochany.

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