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Kerygmat i mistagogia w zbawczym spotkaniu współczesnego człowieka z Bogiem

100%
Lekan J.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 2
71-86
PL
Człowiek jest drogą Kościoła. Jakich więc sposobów powinien szukać dzisiaj Kościół, aby dotrzeć do człowieka, by ten nie bał się spotkać Chrystusa, poznać prawdę o Nim i przyjąć Go do swojego życia? To jedna z głównych idei adhortacji Evangelii gaudium papieża Franciszka. Papież wskazuje na dwie podstawowe, nierozerwalnie złączone zagadnienia: kerygmat i mistagogię. Dynamizm kerygmy winien kształtować celebrację misteriów wiary, aby dokonywał się proces zmiany życia w kierunku chrystoformizacji, czyli kształtowania postaw na wzór Jezusa Chrystusa.
EN
Man is the way of the Church. So what ways should the Church seek today in order to reach man who will not be afraid to encounter Christ, to attain the truth about Him and to accept Him into his life? It is one of main ideas of Pope Francis’ exhortation Evangelii Gaudium. The Pope points to two fundamental and inextricably linked issues: kerygma and mystagogy. The dynamism of kerygma ought to shape the celebration of the mysteries of faith and thus the process of the transformation of life will lead to a formation in Christlikeness, which means shaping the attitudes in imitation of Christ.
2
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Chrystoformizacja jako fundament moralności

100%
Wszołek A.
Tarnowskie Studia Teologiczne
|
2021
|
vol. 40
|
issue 2
105-124
EN
The theology of Christian life is marked by the horizon of unity with God. Human came of God’s hands as a perfect creation. Life with God is holy, happy and eternal - and this is the life given by God to human in the act of creation. The harmony and unity of human and God, to which he was vocated, was violated by the pride of his first parents (original sin). It was not God who rejected man but man who distanced himself from God. God looks for a human who, after sin, has difficulty with defining himself and the meaning of his life. Only God can help a human, however he ‘hides’ from Him, as from someone who wants to hurt. This situation of turning away from God was ‘redeemed’ by Jesus Christ,      God-human, through His death and resurrection, making human renewed child of God. A Christian is the one who is Christ’s, and in Christ - the Son of God, is ‘adopted’. By following Christ the Perfect Human, a person is becoming like Him (christoforms).
PL
Teologię chrześcijańskiego życia wyznacza horyzont jedności z Bogiem. Człowiek wyszedł z rąk Boga jako stworzenie doskonałe. Życie z Bogiem jest święte, szczęśliwe i wieczne i takim życiem Bóg obdarował człowieka w akcie stwórczym. Harmonię i jedność człowieka z Bogiem, do której został on powołany, naruszył grzech pychy pierwszych rodziców (grzech pierworodny). To nie Bóg odrzucił człowieka, lecz człowiek oddalił się od Boga. Bóg szuka człowieka, który po grzechu ma trudność z określeniem siebie i sensu swojego życia. Tylko Bóg może pomóc człowiekowi, tymczasem on „ukrywa się” przed Nim, jak przed kimś, kto chce go skrzywdzić. Tę sytuację odwrócenia się od Boga „odkupił” przez swoją śmierć i zmartwychwstanie Jezus Chrystus, Bóg-Człowiek, czyniąc człowieka na nowo dzieckiem Boga. Chrześcijanin to ten, który jest Chrystusowy i w Chrystusie - Synu Bożym jest usynowiony. Naśladując Chrystusa-Człowieka Doskonałego, człowiek upodabnia się do Niego (chrystoformizuje).
3
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Misterium życia konsekrowanego – wyzwania i nadzieje naszych czasów

100%
Paszkowska T.
Rocznik Teologii Katolickiej
|
2015
|
vol. 14
|
issue 1
EN
A parable, applied to the structure of the Dogmatic Constitution on the Church Lumen gentium and the essence of the personal consecration, is the key to interpret the mystery of the Church and personal consecration through the profession of the evangelical counsels. The consecration has been presented as a “proper experience”: of the Son of God (Jn 10:36 – hēgiasen kai apesteilen); of the Church (all are consecrated through the baptism and confirmation; some through a new consecration); of a person called to this state. The essence of personal consecration has been defined in three elements: vocatio (verified by the Church); sacrificatio (the response for calling, in the form of giving one’s life to ministry); sanctificatio (a life transformed to appeal in a meaningful way – cf. VC 20). The ideal fulfilled in Christ and in the Church (various historical and new forms) is a challenge for contemporary vocations. The challenge lies in the deformations, crises; the hopes are related to God’s faithfulness, the radicalism of the young (evangelical radicalism) and solid formation.
4
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Kerygma i mistagogia w zbawczym spotkaniu współczesnego człowieka z Bogiem

100%
Lekan J.
Teologia w Polsce
|
2014
|
vol. 8
|
issue 2
71-86
EN
Man is the way of the Church. So what ways should the Church seek today in order to reach man who will not be afraid to encounter Christ, to attain the truth about Him and to accept Him into his life? It is one of main ideas of Pope Francis’ exhortation Evangelii Gaudium. The Pope points to two fundamental and inextricably linked issues: kerygma and mystagogy. The dynamism of kerygma ought to shape the celebration of the mysteries of faith and thus the process of the transformation of life will lead to a formation in Christlikeness, which means shaping the attitudes in imitation of Christ.
PL
Człowiek jest drogą Kościoła. Jakich więc sposobów powinien szukać dzisiaj Kościół, aby dotrzeć do człowieka, by ten nie bał się spotkać Chrystusa, poznać prawdę o Nim i przyjąć Go do swojego życia? To jedna z głównych idei adhortacji Evangelii gaudium papieża Franciszka. Papież wskazuje na dwie podstawowe, nierozerwalnie złączone zagadnienia: kerygmat i mistagogię. Dynamizm kerygmy winien kształtować celebrację misteriów wiary, aby dokonywał się proces zmiany życia w kierunku chrystoformizacji, czyli kształtowania postaw na wzór Jezusa Chrystusa.
5
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Naśladowanie Jezusa Chrystusa według św. Urszuli Ledóchowskiej

100%
Pałubska Z.
Roczniki Teologii Duchowości
|
2009
|
vol. 1
107-132
EN
Following Jesus is understood as participation in the holiness of God. Man is bound with God through love, through life that is His life, suffering with Him and being a apostle. St. Urszula Ledóchowska realised all this in her life by imitating the earthly traits of God-Man. It is with profound commitment that she sought to worship God and before the tabernacle, where he asked God's permission to participate in the virtues of the Most Holy Heart, i.e. love, meekness, and humbleness. It is before the tabernacle that she verified her indignity in the face of the perfect God, and where she regained her strength while immersed in prayer. She worshipped God in all forms of her religious life, especially in obedience to God's will. She paid more attention to Christ's poverty and admired God who the Second Person of the Holy Trinity agreed to be poor, that is, to suffer hunger and homelessness. St. Urszula followed Christ in poverty; she formed her sisters to live in poverty and entreated them to keep poverty in the congregation. She worshipped and imitated the Most Holy Heart of Dying Jesus in His love, meekness, purity, and humbleness. In relationship with Him she gave love to God and people, claiming that each love bound with the Heart of Jesus was pure. The privileged motive in the Saint's imitation was the suffering of Christ's Heart at the moment when He offered Himself to God as an offering to the sins of people and the world. On the one hand Ledóchowska co-suffered with Jesus and wished to recompense His suffering, and on the other hand she joined them. In relation with the salvific suffering of Christ she treated each human suffering as His sacramental presence. The fact that she imitated Jesus Christ and modelled her life on Him transformed her and made her come closer to Him and identify herself with His life. She bore it always in her mind not to waste the grace of His presence and wished to imitate Him all the time. Thereby she was made able to contemplate His holiness and to live His life.
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