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1

Zapomniany epizod współpracy Michała Kajki (Kayki) z Marcinem Gerssem i jego rezultat

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Chojnowski Z.
Prace Literaturoznawcze
|
2016
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issue 4
281-290
EN
In the article Zapomniany epizod współpracy Michała Kajki (Kayki) z Marcinem Gerssemi jego rezultat [Forgotten episode of cooperation between Michał Kajka and Marcin Gerss, andthe result thereof] the author attempts to reconstruct the circumstances in which the two Masurian poets met, as well as their relationship. They had a 50 years of age difference. Gerssand his works were a role model for the younger Kajka. Many Masurian authors wanted their works to be approved by Gerss, so that they would be printed in "Gazeta Lecka" or "Kalendarz Królewsko-Pruski Ewangelicki". Until now, Kajka was believed to have been denied the honour of having his works printed in either of those papers until 1895. In reality however, Gerss included a religious hymn of Kajka Pociecha w utrapieniu ewangielików w diasporze i innych in Kalendarz Królewsko-Pruski Ewangelicki's 1894 edition. Uncovering this fact denies the opinion that Kajka distanced himself from writing and publishing efforts of Marcin Gerss.
2

Synowie w Synu. Naśladowanie Jezusa jako centralna idea chrześcijańskiej praxis

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Szymik J.
Studia Pastoralne
|
2018
|
vol. 14
251-264
EN
Christian existence is an implication of Christological orthodoxy and only in this light of the (Christological) truth it is of redemptive significance. Its shape depends on the answer to the question: who is Jesus, in essence? However, it is only possible to recognise Lord through our personal engagement, which is excellently expressed in the closeness to Him, contemplation and consent to His action. As an act of the whole existence, watching the Pierced (Crossed) leads us to recognize the truth about God in Christ, at the same time opening the way to imitate Him. The message of the Gospel is something more than a moral imperative; the obligation does not result here from individual conviction, but the reality – the taste and sense of life – has been changed irreversibly and redemptively.
3
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W poszukiwaniu wyznaczników specyficznie chrześcijańskiego modelu krytyki inaczej myślących i postępujących

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Płóciennik M.
Teologia i Moralność
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2023
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vol. 18
|
issue 2 (34)
245-263
EN
The aim of the article is to show the specifi city of the Christian model of criticism of those who think differently and act differently, and to indicate its basic determinants and contexts. The point of reference for considering this issue is the contemporary challenge to proclaiming the truth of the Gospel, resulting from the fact of strong appreciation of the pluralistic nature of the “market of ideas”, which determines the uniqueness of today’s cultural situation. First, the Christocentric-Trinitological perspective will be shown, which is the basis of the originally Christian view of reality, including the reality of criticism, ultimately centered on the Person of Jesus Christ. Then, three key issues related to the Christian vision of criticism will be addressed: the distinction between criticism of man and criticism of his views and attitudes, love as the ultimate foundation of criticism, and the universal call to conversion. In the summary, it will be emphasized that at the basis of the specificity of the Christian approach to criticism there is God revealed in Jesus Christ, who is Truth and Love, and it is He who is the optics, measure and differentiating criterion of the Christian critical attitude towards those who think and act differently, and at the same time of self-criticism.
PL
Celem artykułu jest ukazanie specyfiki chrześcijańskiego modelu krytyki inaczej myślących i postępujących oraz wskazanie jego podstawowych wyznaczników i kontekstów. Punkt odniesienia dla podjęcia tegoż zagadnienia stanowi współczesne wyzwanie wobec głoszenia prawdy Ewangelii, płynące z faktu silnego dowartościowania pluralistycznego charakteru „rynku idei”, które określa wyjątkowość dzisiejszej sytuacji kulturowej. Najpierw zostanie ukazana chrystocentryczno-trynitologiczna optyka, będąca podstawą oryginalnie chrześcijańskiego spojrzenia na rzeczywistość, w tym rzeczywistość krytyki, ześrodkowana ostatecznie na Osobie Jezusa Chrystusa. Następnie zostaną podjęte trzy kluczowe kwestie związane z chrześcijańską wizją krytyki: rozróżnienie między krytyką człowieka a krytyką jego poglądów i postaw, miłość jako ostateczne ufundowanie krytyki oraz powszechne wezwanie do nawrócenia. W podsumowaniu zostanie podkreślone, że u podstaw specyfiki chrześcijańskiego ujęcia krytyki znajduje się Bóg objawiony w Jezusie Chrystusie, będący Prawdą i Miłością i to On stanowi optykę, miarę oraz różnicujące kryterium chrześcijańskiej postawy krytycznej wobec inaczej myślących i postępujących, a zarazem autokrytyki.
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Koncepcja wychowania w ujęciu ks. Franciszka Blachnickiego jako synteza antropocentryzmu i chrystocentryzmu

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Stala J.
Roczniki Pastoralno-Katechetyczne
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2009
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vol. 1
181-192
EN
The man’s transcendence means crossing the impersonal world with his qualities, but nowadays he is frequently placed only on the plane of the material world. It is for this reason that care for greatness and dignity of each man as a person should be put at the foundation of the integral conception of education. The idea of love of God and the neighbor assumes respecting the personal freedom of man, who can respond to God’s love only as a free creature. Only accepting the personalistic vision of man makes education assume a truly human character. This is why in the present article the issue of the conception of education as a synthesis of anthropocentrism and Christocentrism as defined by Rev. Franciszek Blachnicki is discussed. First the integral character of Christian personalism is presented; and then on this basis the new man is shown – a love dialog between God and people, as well as the principles of personalistic catechesis.
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Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera - Benedykta XVI

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Szymik J.
Teologia w Polsce
|
2014
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vol. 8
|
issue 2
43-58
XX
Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłegomwieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.
EN
J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.
6
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Model wychowania w nauczaniu bł. Jana Pawła II

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Mastalski J.
Verbum Vitae
|
2012
|
vol. 21
253-271
EN
Pedagogy held an important role in the teachings of John Paul II. In many texts and speeches, John Paul II considered the problems related to upbringing. He touched on great and disturbing issues, but at the same time reminded one of the pedagogy of the Master from Nazareth. Analyzing the teaching of John Paul II, it may be stated that his texts contain a very exact model of upbringing consisting of six pillars: Christocentrism, a coherent teleology leading to salvation, Christian axiology, environmental support for upbringing, self-upbringing and the pedagogy of rules.
7
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Tam otwiera się niebo. Maryjny wymiar teologii i sztuki chrześcijańskiego życia według Josepha Ratzingera − Benedykta XVI

80%
Szymik J.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 2
43-58
EN
J. Ratzinger – Benedict XVI convinces about an essential role Mariology plays for Christian theology, spirituality and existence. In reply to academic tendencies to marginalize Mariology, among others, because of the shape it takes in folk piety, he shows analogy between Maria-Christ-Church relationship and Mariology-Christology-Ecclesiology relationship. Starting from specific biblical, redemptive events, in which Maria participated through Grace and in which she committed herself voluntarily, he proves that Mariology protects the height of faith, Bible integrity, essence of the Church, true good of men, as a man and a woman, over the centuries – since the times of first doctrinal disputes until the most contemporary civilisation and theological dilemmas. Catholic faith and piety owe the balance between rationality and feelings to Maria and Her heart constitutes the very centre of Ratzinger’s Mariology. Hence learning Maria’s feelings – Her pure cordiality – is a Christian way, on which blessing from the Sermon on the Mount and its promise: looking at God, come true.
PL
Jest więc dokładnie odwrotnie, niż chcieliby „postępowi” reformatorzy teologii, tkwiący korzeniami w latach 60. ubiegłego wieku i uzależnieni mentalnie od ducha tamtego czasu: „tam gdzie, jest Maryja”, tam jest pełna prawda o Bogu, Chrystusie i człowieku, „tam jest pierwotny obraz całkowitego poświęcenia się i naśladowania Chrystusa”, tam też „jest zielonoświątkowe tchnienie Ducha Świętego, tam jest początek i prawdziwa odnowa” – przypomniał Benedykt XVI.
8
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Delectatio et decor ordinis. O teologii Jacka Salija

71%
Szymik J.
Warszawskie Studia Teologiczne
|
2019
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vol. 32
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issue 4
56-80
PL
Which word can summarise the huge oeuvre of father Jacek Salij? What is the key? How can you define the theology which is both Theocentric, and Christocentric; consequently ministerial towards the Church, man, “spiritual seekers”; constructive in theses and polemical; intransigent towards foolishness, naivety, barbarity; creative and deeply set in the most outstanding philosophical and theological tradition; creating identity and cooperating with culture, literature and arts; engaging all intellectual powers into matters of faith and ethos; professional, research, erudite and ministerial, close to life, existential; Polish and universal, substantively systematized and formally diverse...? Here is Thomas-like decor ordinis in Salij’s life and …
9
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A Historical Perspective on Inclusivism as the Prevailing Paradigm in the Christian Theology of Religions

71%
Grzelak K.
Sympozjum
|
2018
|
issue 1(34)
161-192
PL
Artykuł wyjaśnia różne spojrzenia na religie świata. Jego głównym celem jest analiza inkluzywizmu religijnego jako najbardziej powszechnego podejścia do innych religii we współczesnej debacie teologicznej nad religiami. Artykuł zwraca szczególną uwagę na rozwój modelu chrystocentrycznego w Kościele katolickim, odnosząc się najpierw do wczesnych ojców Kościoła, a następnie do teologii Logosu. Analiza pokazuje, że teologia Logosu w historii była zawsze obecna w katolickim podejściu do wierzących inaczej obok ekskluzywistycznego aksjomatu extra ecclesiam nulla salus (poza Kościołem nie ma zbawienia). Później ta inkluzywistyczna teologia znalazła swoje zastosowanie w „teorii wypełnienia” Jeana Danielou, w idei „anonimowego chrześcijaństwa” Karla Rahnera, w stanowisku II Soboru Watykańskiego w sprawie innych tradycji religijnych oraz w posoborowym oficjalnym nauczaniu Kościoła. Artykuł kończy się oceną złożoności, wyzwań i nieuniknionych słabych punktów chrystocentrycznego podejścia do innych religii.
EN
The article first explains various perspectives on the world religions. Its main focus is on the inclusivist perspective as the most common approach in the debate on religions. Here special attention is given to the development of the Christocentric model in the Catholic Church referring first to the early Church Fathers and afterwards to Logos theology. The analysis shows that the theology of the Logos was always present in Catholic attitudes towards other believers throughout history alongside the exclusivist axiom extra ecclesiam nulla salus (outside the Church no salvation). Later, this inclusivist theology was echoed in the „fulfilment theory” of Jean Danielou, „anonymous Christianity” of Karl Rahner, the Second Vatican Council’s stand on other faiths, and in the post-conciliar official Church teaching. The article ends with evaluation of the complexity, challenges and unavoidable shortcomings of the Christocentric approach to other religions.
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