Wyniki wyszukiwania - Biblioteka Nauki

1

A Theologian Today. Identity and Spirituality of a Theologian in Pope Francis' Statement

100%

Zatwardnicki S.

|

tom 13

|

nr 1

37-57

XX

The author arranged Pope Francis’ statements drawing a portrait of a theologian, and then on their basis characterized the spirituality of the person involved in scientia fidei. The theologian, according to the Holy Father, encountered Christ personally and cannot live without Him. United with the Son, he participates in His knowledge of the Father. The successor of St. Peter demands from the Catholic theologian existential orthodoxy, which is the sine qua non condition of practising orthodox theology. The spirituality of the theologian is inscribed in the “missionary spirituality” proposed to the whole Church; the theologian should be personally involved in the work of evangelization. The Pope also emphasizes the connection between the doctrine of faith and the spiritual life or even with holiness. The theologian, open to Deus semper maior, prays on his knees, but includes in his or her prayer the affairs of the people; his or her reflection is on the border between the Revelation and reality. The soul of theology is not only to listen to the Word of God, but also to take into account the “hermeneutical value” of the People of God. Francis urges us to abandon the theology done only “from behind the desk.” The theologian’s spirituality must include the willingness to be permeated with the smell of the people and the street.

2

Pojęcie wiernych chrześcijan w Kodeksie Prawa Kanonicznego z 1983 roku

100%

Zalewska A.

|

nr 3 (16) nr 1

29-47

EN

Believers are those who by the power of baptism were incorporated into Jesus Christ and established as People of God. Because of baptism they take part in clerical, prophetic and kings’ mission of Jesus. Each believer is obliged to serve this triple duty accordingly to the vocation given by God. There are two Codex states of life in Church: clerical and secular. Theology describes also a third group: consecrated one. Regardless of their state of life, all believers are equal in terms of dignity and deeds. However, the aforementioned rule of equality should be complemented by the rule of diversity. According to this rule, rights and duties of believers are dependent on their role in Church. Both rules are strictly correlated which leads to conclusion that capability of men to receive holy orders is directly derived from the rule of diversity. Whether their role is clerical, secular or consecrated, all believers are bound to aspire to sanctity. Dogmatic Constitution about Church Lumen gentium describes in details what this obligation for sanctity aspiration means.

3

Zapowiedź udzielenia Ducha ludowi Bożemu w Ez 36, 24-28

100%

Ordon H.

|

tom 52

|

nr 1

43-53

PL

Im Artikel wurde die doppelte Zusage des Geistes für Israel auf dem geschichtlichen Hintergrund seiner Verbannung nach Babylonien erörtert. Weil die damalige, prekäre und aussichtslose Situation fast dem Tode der Nation glich, was vor allem in Ez 37, 1-14 augenfällig wird, soll Israel von Jahwe den neuen Geist zum Aufleben bekommen (der anthropologische Gesichtspunkt). Damit er in Zukunft seine heilsgeschichtliche Aufgabe weiter erfüllen könnte (u.a. die Treue zum Bund mit Gott), wird ihm der Geist Jahwes erteilt (der theologische Gesichtspunkt). Diese Unterscheidung, obwohl der Geist sowohl im ersten als auch im zweiten Fall von Gott herkommt, findet seine zusätzliche Bestätigung in Ez 11, 19 und Ez 18, 31.

4

The Church Lives by the Eucharist, the Eucharist Lives in the Church: The Ontological Identity of the Believers

80%

Proniewski A.

|

nr 4

85-107

EN

The object of the article is to detail the reasons used by Joseph Ratzinger to justify the binary ontological relationship between the Church and the Eucharist, projecting onto the identity of believers. With the use of an analytical-deductive method, it is argued that the Eucharist is not only an efficient cause for the existence of the Church and the continuance of believers in Christ, but it constitutes its essence and is the guarantor of the ontological identity of believers reflecting their mystical union with Christ and projecting onto the vitality of the Church. Based on Ratzinger’s theological writings, it is demonstrated that he found a justification for the complementarity of this relationship in the Christological-pneumatological dimension of the essence of the Church and the Eucharist expressed in the concepts: People of God, Mystical Body of Christ, and Community. He started from the event of the Last Supper as the foundation of the interdependence of Church and Eucharist. He emphasised the need to understand liturgical celebration to justify the vitality of the Church. He demonstrated the Christological/ontological principle linking the Church and the Eucharist on the basis of one faith, worship, supremacy, and fraternity.

PL

Przedmiotem badania w niniejszym artykule jest wyszczególnienie racji, którymi posłużył się Joseph Ratzinger do uzasadnienia binarnej ontologicznej zależności pomiędzy Kościołem a Eucharystią, rzutującej na tożsamość wierzących. Przy pomocy metody analityczno-dedukcyjnej artykuł wykazuje, że Eucharystia nie jest tylko przyczyną sprawczą dla istnienia Kościoła i trwania wierzących w Chrystusie, ale stanowi o jego istocie i jest gwarantem ontologicznej tożsamości wierzących, odzwierciedlającej ich mistyczne zjednoczenie z Chrystusem i rzutującej na witalność Kościoła. W oparciu o pisma teologiczne Ratzingera artykuł udowadnia, że znalazł on uzasadnienie komplementarności tej relacji w wymiarze chrystologiczno-pneumatologicznym istoty Kościoła i Eucharystii, wyrażonym w pojęciach: Lud Boży, Mistyczne Ciało Chrystusa i Wspólnota. Wyszedł z wydarzenia Ostatniej Wieczerzy jako fundamentu wzajemnej zależności Kościoła i Eucharystii. Podkreślił potrzebę zrozumienia celebracji liturgicznej dla uzasadnienia żywotności Kościoła. W oparciu o jedną wiarę, kult, zwierzchnictwo i braterstwo dowiódł chrystologicznej/ontycznej zasady łączącej Kościół i Eucharystię.

5

Termin portio populi Dei w Kodeksie Prawa Kanonicznego z 1983 roku i jego tłumaczenia na język polski i francuski

80%

Sitarz M. , Wasilewicz U.

|

nr 8: Lingwistyka Korpusowa i Translatoryka

163-175

EN

The purpose of this article is the term portio populi Dei in the Code of Canon Law of 1983 and its translation in the Codes in French and Polish. The term portio populi Dei is used in CCL/83 only eight times—in a can. 369 , 370, 371, 372, 473, 495 and 512, always in relation to a particular Church. The Polish version CCL/83 this term has been translated as część Ludu Bożego and the French translation as la portion du peuple de Dieu. In the French version, the word la portion occurs in the same context and amount as in the Latin text, while the Polish część appears in CCL/83 more often (51 times) and in different context. In the CCL/83 term portio populi Dei has been applied by the legislature only in relation to a particular Church or more accurately, the diocese (can. 369, 372, 473, 512 § 2), the territorial prelature and territorial abbey (can. 370), the vicariate apostolic, apostolic prefecture and apostolic administration (can. 371). The translation of this term into Polish as część Ludu Bożego would mean that there is one people of God, who at various locations around the world is divided into parts, which result in the dioceses or the other particular Churches. This understanding of the diocese does not match the council Vatican II or the intention of the legislature. Seems problematic, so the use of the Polish version of the Code, the term część in Latin term portio, although it is in the range of meaning. More appropriate term seems to occur in Polish, the word porcja. The article presents the inaccuracy of the translation of the adjective certa in the Polish version of the Code.

FR

Le but de cet article est l’analyse du terme portio populi Dei dans le Code de droit canonique de 1983 et sa traduction en français et en polonais. Le terme portio populi Dei est utilisé en CDC/83 seulement huit fois (can. 369, 370, 371 , 372, 473, 495 et 512), toujours par rapport à une Église particulière. Dans la version polonaise du CDC/83 ce terme a été traduit par część Ludu Bożego. Dans la version française, il est traduit par portion du peuple de Dieu. Le problème principal ce sont donc les équivalents du mot latin portio. En français il y a deux mots portion et partie qui sont employés dans le même contexte et en même quantité que dans le texte latin. En polonais część apparaît dans CDC/83 plus souvent (51 fois) et dans des contextes différents. Dans le CDC/83 terme portio populi Dei a été appliqué par le législateur que par rapport à une Église particulière, ou plus exactement, le diocèse (can. 369 , 372, 473, 512 § 2), la prélature territoriale et l'abbaye territoriale (c. 370), le vicariat apostolique, préfecture apostolique et administration apostolique (can. 371). La traduction de ce terme en polonais comme część Ludu Bożego signifierait qu'il existe un seul peuple de Dieu, qui, à divers endroits dans le monde est divisé en parties, et qui se réfère aux diocèses ou aux autres Églises particulières. Cette compréhension du diocèse ne correspond pas au Concile du Vatican II, ni à la volonté du législateur. Le mot część dans ce terme est donc discutable. Les auteurs de l’article proposent le mot plus approprié dans ce contexte : porcja. L'article présente aussi l’inexactitude de la traduction de l’adjectif certa dans la version polonaise du Code.