Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 8

first rewind previous Page / 1 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1
Publication available in full text mode
Content available

Nauka o Ojcu i Synu w starożytnych formułach wiary z Sirmium

100%
Wołyniec W.
Teologia w Polsce
|
2017
|
vol. 11
|
issue 1
51-66
EN
The article consists of two parts. The first part constitutes theological analysis of the formulas of faith with regard to the teaching about the Father and the Son. Here, the fatherhood refers not only to the Person of the Father, but also to the entire Triune. The begetting of the Son from the Father remains a secret, but at the same time forms the basis of Divinity of the Son. However, the formulas of faith do not accept the concepts of coessentialness, rejecting the philosophical term ousia. The Son is sent by the Father and He is subjected to the Father. But first of all, He is similar to the Father. The second part of the article constitutes profound, in-depth reflection on the synodal teaching to indicate its topicality. Through the Person and the Redemptive Act of the incarnate Son the fatherhood of God refers, in a new way, to the disciples of the Lord. Submissiveness of the Son is a signpost for every man who should be submissive to the Father like the Son. In turn, the concept of similarity of the Son to the Father can be a way of expression of the Trinitarian Mystery, provided it encompasses Divine equality of the Father and the Son (the identity of Divine nature), yet at the same time determines the distinctness of God’s Persons (Their non-identity).
PL
Artykuł składa się z dwóch części. Pierwszą stanowi teologiczna analiza formuł wiary z uwzględnieniem nauki o Ojcu i Synu. Ojcostwo odnosi się w nich nie tylko do Osoby Ojca, ale także do całej Trójcy. Zrodzenie Syna z Ojca pozostaje tajemnicą, ale także jest podstawą boskości Syna. Formuły wiary nie przyjmują jednak pojęcia współistotności, odrzucając filozoficzny termin grecki ούσία. Syn jest posłany przez Ojca i poddany Ojcu. Przede wszystkim jest On jednak podobny do Ojca. Druga część artykułu jest pogłębioną refleksją nad nauką synodalną w celu ukazania jej aktualności. Przez osobę i zbawcze dzieło wcielonego Syna ojcostwo Boga odnosi się w nowy sposób do uczniów Pana. Poddanie Syna jest drogowskazem dla każdego człowieka, który powinien być poddany Ojcu jak Syn. Z kolei pojęcie podobieństwa Syna do Ojca może być sposobem wyrażenia tajemnicy trynitarnej, jeśli oznacza Boską równość Ojca i Syna (tożsamość natury Boskiej), ale zarazem określa odrębność Osób Boskich (nietożsamość Osób).
2
Publication available in full text mode
Content available

The Theology of Similarity in the Teaching of the Synod of Ancyra (358)

100%
Wołyniec W.
Collectanea Theologica
|
2021
|
vol. 91
|
issue 1
25-50
PL
Synod w Ancyrze (358) mówi o podobieństwie Syna κατ’ οὐσίαν do Ojca. Czy nauka synodalna jest herezją? Pierwsza część artykułu jest próbą teologicznej interpretacji podobieństwa, które okazuje się być podobieństwem osoby (Syna) do osoby (Ojca) i podobieństwem substancji (istoty). W drugiej części zostają przedstawione biblijne teksty, na których Synod opiera teologię podobieństwa, z ich synodalną interpretacją. Trzecia część dotyczy podobieństwa Syna do ludzi, które w ujęciu synodalnym jest analogiczne do podobieństwa Syna do Ojca, chociaż jest od niego różne. Końcowe wnioski ukazują znaczenie teologii podobieństwa, która może wnieść nowe impulsy dla współczesnej teologii.
EN
Recent research has addressed the problem of the orthodoxy of the teaching of the Synod of Ancyra, but has not dealt directly with the theology of similarity, which is not identical to the theology of the image, although it is close to it. The Synod focused on the similarity of the Son in God’s inner Trinitarian life, claiming that the Son is similar to the Father κατ’ οὐσίαν. It also mentioned the Son’s similarity to us. However, it did not take up the subject of the similarity between man and God or between man and man. The article shows the biblical basis of the synodal theology of similarity and its basic propositions. The difficult expression κατ’ οὐσίαν, defining the similarity of the Son to the Father, is the key to the understanding of the synodal theology. It means the similarity of a person to a person and the unity of persons on the level of substance.
3
Publication available in full text mode
Content available

Przemysław Nowak, Friede mit der Kirche. Bernhard Poschmann (1878–1955) und seine dogmengeschichtlichen Forschungen zum Bußsakrament, Köln–Weimar– Wien 2013

100%
Wołyniec W.
Wrocławski Przegląd Teologiczny
|
2018
|
vol. 21
|
issue 2
4
Publication available in full text mode
Content available

Pneumatologia del Sinodo ad Antiochia (341)

100%
Wołyniec W.
Wrocławski Przegląd Teologiczny
|
2018
|
vol. 21
|
issue 2
PL
L’articolo è diviso in due parti. La prima parte è un’analisi teologica dell’antico testo sinodale, mentre la seconda riguarda la nuova interpretazione del contenuto teologico (pneumatologico) delle espressioni e termini sinodali. La pneumatologia del Sinodo è unita integralmente alla trinitologia. Lo Spirito Santo viene trattato come una persona nella simfonia di Dio uno e trino. Dal Padre e dal Figlio si distingue dalla propria “ipostasi-sostanza”. Nella divina e trinitaria simfonia lo Spirito Santo possiede il suo proprio posto e la sua gloria la quale condivide con il Padre e Figlio. Le formule sinodali non toccano il problema della processione dello Spirito Santo, ma si concentrano sulla descrizione o definizione della sua persona e sugli effetti del suo agire. La persona dello Spirito è prima di tutto il dono, perchè viene dato dal Padre e Figlio. È pure il Consolatore (Paracleto) il quale ci consola e intercede per noi presso il Padre. Nello stesso tempo il Paracleto ci ispira al credere e ci conduce alla preghiera. Tale funzione deriva direttamente dal fatto che lo Spirito Santo è l’amore personificato. Ne risulta che soltanto l’amore può dare la vera consolazione della riconcilazione e solo l’amore può accendere la vera vita della fede. La persona dello Spirito è la persona Santa (to hágion), ciò indica il sua ruolo della santificazione. La presenza dello Spirito Santo in noi ci santifica perchè ci conduce dal di dentro alla obedienza del Padre. La presenza dello pirito Santo nei credenti è una presenza nuova, perchè grazie allo Spirito Santo diventiamo la creatura nuova. Allora noi non apparteniamo più a noi stessi ma solo al Dio unico e trino. Infine la Spirito Santo viene chiamato lo Spirito della verità, perchè ci conduce alla verità attraverso l’amore. Lo Spirito della verità ci porta al Figlio il quale è la verità e ci forma secondo l’immagine del Figlio.
5
Publication available in full text mode
Content available

L’attualità della dottrina trinitaria dell’antico Sinodo a Roma (circa 263)

100%
Wołyniec W.
Wrocławski Przegląd Teologiczny
|
2018
|
vol. 19
|
issue 1
PL
L’articolo è una prova della reinterpretazione dell’insegnamento del sinodo il quale riflette sul dogma della Santissima Trinità in confronto alle eresie di modalismo sabeliano e triteismo. Si cerca d’intendere il senso dei concetti antichi di „monarchia”, „monada”, „triada” con i quali il Sinodo descrive il dogma. L’attualità dell’insegnameto del Sinodo dipende dalla Parola di Dio che va scoperta nei testi biblici i quali si trovano in base di tale insegnameto. Ne troviamio espressamente i due testi evangelici con le parole di Gesù: „Io e il Padre siamo una cosa sola (Gv 10, 30) e „Io sono nel Padre e il Padre è in me” (Gv 14, 11). L’espressione „una cosa sola” indica che esiste un solo Dio, il quale viene chiamato nell’insegnamento del sinodo una monarchia e una monada. „Una cosa sola” significa una natura e una sostanza dell’unico Dio. Però Dio non è solo il Padre. In Dio c’è il Padre e il Figlio, e lo Spirito Santo. Allora Dio viene chiamato dal sinodo la triada. Il Figlio ha la stessa natura, la stessa sostanza, la stessa potenza, la stessa dignità del Padre, perchè dal Padre riceve tutto. Egli è anche l’immagine del Padre. Siccome il Padre è nel Figlio, tutte le qualità del Padre sono viste nel Figlio che in Gesù Cristo si è fatto uomo. La presenza del Padre nel Figlio non è una presenza dominante. Per cui il termine monarchia non va inteso nel senso del subordinazianismo.
6
Publication available in full text mode
Content available

Tridentine Teaching about the Presence of Christ in the Eucharist by Joseph Ratzinger

100%
Wołyniec W.
Wrocławski Przegląd Teologiczny
|
2019
|
vol. 25
|
issue 2
PL
From the teaching of the Council of Trent four reasons stem for which the presence of Christ under Eucharistic forms is special and exceptional. First the Council speaks that this presence is „true, real and substantial” (vere, realiter, substantialiter). This a way of the presence of Our Lord results of the divine revelation transferred in evangelical stories about the establishment of Eucharist (Mt 26,26-28; Mk 14,22-24; Łk 22,19-20). One can, however, suppose that on the conciliar formulation, first of all, on the formulation about „the true” (vere) presence, also had the text of J 6,55 an influence. The second reason to the state prior and permanent presence of Christ under Eucharistic forms. The council notices that as far as Christ the Lord is present in other sacraments during their reception, all the more under Eucharistic forms He is present right after the transsubstantiation and before the reception of the Holy Sacrament by the faithful, and also rimains present in them after the taking of the sacrament. The third reason is the presence of the entire Christ with the flesh and blood, with the soul and the deity under every from the figure. Your flesh and Your blood are present on the strength of sacramental words, the soul of Christ is present on the strength of the natural connection and the coexistence of the flesh and the soul in human nature, whereas the deity of Christ is present on the strength of the hypostatical union of two natures in the person of the Son of God. The last reason concerns transformation that is the transubstantiation. The council underlines that the entire substance of the bread changes into the substance of the Body of Christ and the entire substance of wine changes into the substance of Blood of Christ, therefore, there are no consubstantiation. Joseph Ratzinger concentrates attention on the substantial presence. In his opinion, modern theology must restore the original sense of the concept of the substancje, which means the existence of the thing in itself and that is, what is most important, though invisible in contrasted with the external sign of the thing and the visible phenomenon. Therefore, what happens during the transubstantiation in Eucharist, takes place outside the physical realm and is not perceptible by the eye. However, what is most important changes, that is the substance of the thing (the bread and wine) into the substance of the Person. While the substance of the thing exists for itself in an autonomous way, in as much the substance of the Person - to the contrary - exists not for itself, but for the other and in relation to the second. The substantial presence of Christ cannot be understood statically, but dynamically. Christ the Lord puts into the context of the paschal feast the novel of his beneficial offering. His death becomes for us a source of new life. Crucified and risen from the dead our Lord introduces us in the life of the trynitary God permiting to transgress ourselves. In Eucharist the transformation of the entire kosmos also begins. The substantial presence of Christ is a bodily presence. The body of the Resurected Lord belongs to the new reality, exceeding all the space. As contrasted with Adam's body which can be a limit or a community, the new body of the Resurected is only a community, chich means not the state of a border separating us from one another, but is a platform connecting Christ with others. Therefore, the new resurected body is called the spirit giving life, while the earthly Adam's body may be of no use (J 6,63).
7

Christus Totus – różne drogi interpretacji

100%
Wołyniec W.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna
53-67
EN
The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.
XX
We współczesnej teologii rzadko pojawia się chrystologiczny tytuł Christus totus. Wydaje się, że przyczyną tego jest brak jednoznacznego rozumienia i interpretacji tego tytułu. Dlatego artykuł: „Christus totus – różne drogi interpretacji” jest próbą przedstawienia bogactwa teologicznego tego tytułu. W aspekcie eklezjologicznym Christus totus wyraża jedność Chrystusa Głowy i Ciała-Kościoła. Bez zacierania tożsamości Boskiej Osoby, Jezus Chrystus musi być postrzegany zawsze i nierozdzielnie z Kościołem, który przejmuje i zapożycza od swojej Boskiej Głowy nową podmiotowość. Christus totus w perspektywie antropologicznej jest paradygmatem nowego człowieka. Z jednej strony jest nowym Adamem – osobą korporatywną, a z drugiej strony jest osobowością, którą charakteryzuje całkowita otwartość na innych. Jezus Chrystus jest człowiekiem, który nie istnieje dla siebie, ale dla innych, otwierając na oścież granice swojej egzystencji. W perspektywie kosmicznej Christus totus jest wreszcie Chrystusem kosmicznym, ponieważ pozostaje w relacji przyczynowości i celowości do całego stworzenia. Chrystus nie rozmywa się jednak w kosmosie w panteistycznym sensie, lecz pozostaje w nim obecny jako wcielony Syn Ojca i dokonuje realnej przemiany kosmosu w nowe niebiosa i nową ziemię.
8

Christus Totus – Different Ways of Interpretation

100%
Wołyniec W.
Roczniki Teologiczne
|
2016
|
vol. 63
|
issue 2: Teologia dogmatyczna - English Version
51-64
EN
The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.