Wyniki wyszukiwania - Biblioteka Nauki

1

Pneumatologia qumrańska

100%

Ordon H.

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nr 1

69-78

PL

Die Überzeugung der Gemeinschaft von Qumran, daß sie von Gott den Geist empfangen hat und unter seinem Einfluß lebt und wirkt, wurde u. a. zur Quelle der zahlreichen und vielfältigen Aussagen von diesem Geist. Ihre Pneumatologie ist jedoch nicht eindeutig und übersichtlich. Darum versucht der erste Teil des Artikels, die verschiedenen Bedeutungen des zu zeigen und anzuordnen. Im zweiten Teil wurde die Erteilung dieses Gottesgeistes besprochen. Es erfolgte durch den vollständigen Eintritt jedes Mitgliedes zur Gemeinde. Trotzdem erwartete sie noch eine eschatologische Ausgießung des Geistes.

2

Duch Święty w kontekście współczesnej teologii komunijnej

88%

Jagodziński M.

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nr 2

151-164

EN

Pneumatology survived its specific revival made possible by the awakening of communion thought again. The communion analysis of intra-Trinitarian relations leads to building Trinitarian models, which in a new way try to show the place and role of the Holy Spirit in the bosom of the Holy Trinity. They also include communicative and communion models of the Holy Trinity, showing the Holy Spirit as unifying and mediating “environment of meaning” and “space” of infinite love in God, which is also important for all theology.

3

Two distinct perspectives on pneumatology – similarities and differences between The Romanian Pentecostal and Evangelical theology

88%

Jugaru E.

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nr 2

243-255

EN

This article aims to compare and analyse two different perspectives of pneumatology: within the Pentecostal and the Evangelical perspective. In spite of many doctrinal tangents with the Evangelical theology, the Pentecostal has its own spirituality and theological accent, especially in the field of pneumatology. The two differences centre on baptism in the Spirit and the gift of prophecy. From a Pentecostal practical perspective, the spiritual gifts continue to play an important role for the contemporary church. Although there are differences in their theological approaches, the Pentecostals and the Evangelicals found the common ground in forming the Evangelical Alliance of Romania and working together for about a quarter of Century.

4

Motyw światła i ciemności w mistyce Pseudo-Makarego

63%

Uciecha A.

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tom 29

297-319

PL

Celem artykułu jest przybliżenie tematyki światła oraz jego roli w rozwoju dyscypliny ascetycznej i mistyki wczesnochrześcijańskiej na podstawie analizy tekstów wybranych z duchowej kolekcji Pseudo-Makarego (Symeona z Mezopotamii). Teologiczne przesłanie Symeona z Mezopotamii należy odczytywać w kontekście pneumatologicznym. W koncepcji Pseudo-Makarego odzwierciedla się tradycja duchowa nazwana przez badaczy une mystique pneumatique. Fundamentalną prawdą jego duchowych homilii jest komunia w Duchu Świętym i przyjęcie Jego pełni. Zasygnalizowane wątki apologetyczne pojawiają się w nauce Symeona na marginesie głównej tematyki i omówione są w artykule bardzo oszczędnie w kontekście ogólnej polemiki z herezjami.

EN

The aim of this article was to familiarize the reader with the imagery of light, particularly its role in the development of ascetic discipline and early Christian mysticism. The vehicle for this exploration is an analysis of selected texts from the spiritual collection of the monk and hermit Pseudo-Macarius (Symeon of Mesopotamia). In Macarius’s theology of light one may find clear references to the thought of Origen, as well as the influence of other Church writers representing the heritage of both Greek Alexandrian tradition and Syrian thought. The theological message of Symeon of Mesopotamia should be read in the pneumatological context. The fundamental truth of his spiritual homilies is communion in Holy Spirit and the reception of His fullness. In the article, the author seeks to elucidate and interpret the spiritual tradition known to researchers as une mystique pneumatique. The homilies of Macarius significantly contributed to the dissemination of this pneumatological mysticism throughout the Greek and later Byzantine world. The interesting apologetic themes appear on the margins of the main subject of the works and are very superficially discussed in the context of the general polemics with heresies.

5

Eko-pneumatologia. Zarys problematyki

63%

Babiński J.

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tom 55

15-26

EN

It seems reasonable to propose a comprehensive vision of pnumatological problems within ecotheology. Action of God is always an action of the Holy Trinity and in the world it is especially expressed through the action of the Holy Spirit. In the context of ecology, it appears particularly important to underline his special role in building the unity and the mutual solidarity of creatures. He also is presented as the Life bearer, i.e. the giver of new life in Jesus Christ and also the inspirer of human activity and works. His special function is also to reveal the power and the intentions of God in the world and to manifest the ultimate purpose of creation.

PL

Wydaje się być uprawnione tworzenie całościowej wizji problematyki pneumatologicznej w ramach ekoteologii. Działanie Boga to bowiem zawsze działanie Trójcy Świętej. W świecie zaś szczególnie uwyraźnia się przez działanie Ducha Świętego. W kontekście ekologii szczególnie istotne wydaje się podkreślenie Jego szczególnej roli w budowaniu jedności i wzajemnej solidarności stworzeń. Jawi się On również jako Ożywiciel – dawca nowego życia w Jezusie Chrystusie jak również inspirator ludzkiej aktywności i działania. Jego szczególną rolą jest również objawianie mocy i zamysłów Boga w świecie, ukazując ostateczny cel stworzenia.

6

Lo Spirito Santo co-istituisce la Chiesa. La concezione di Francesco Lambiasi

63%

Siwecki L.

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tom 9

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nr 1

17-37

EN

Pneumatological dimension of salvation is seen as essential in the perspective of ecclesiology. The Church is the community of the redeemed because they received the Spirit of the crucified and risen Lord. It was in the Spirit, and only in Him, the Church appears as an authentic community of salvation, which is open to every man. Moreover, only in the Spirit is possible appropriate understanding of the mystery of the Church in its various stages of existence. In this context it is useful to present the concept of an Italian theologian Francesco Lambiasi.

PL

Lo Spirito Santo è tra gli artefici principali della Chiesa. Insieme a Gesù Cristo, lo Spirito Santo è l’artefice co-istituente della Chiesa, del suo essere originario e di tutto il suo sviluppo ulteriore. Lo Spirito Santo è principale perché la Chiesa è per definizione “communio sanctorum”, comunità dei santificati dalla grazia di Cristo per opera dello Spirito Santo. Tutto ciò che concerne la grazia, sebbene sia frutto dell’azione comune della Trinità, per appropriazione spetta allo Spirito Santo.

7

Rzut oka na pneumatologię św. Augustyna

63%

Eborowicz W.

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tom 14

197-206

EN

Primo loco Sanctus Doctor de Spiritu Sancto Deo docet, contextu e 1. Cor. 1 sumpto quem laudat adiutus.

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Pneumatologiczny rys paschalnej antropologii Wacława Hryniewicza

63%

Kiejkowski P.

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2014

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tom 13

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nr 2

EN

The question of understanding man is the key one in the theological output of Rev. Wacław Hryniewicz, one of the outstanding contemporary Polish theologians. For about twenty years he has been identified as a great promoter of Christian hope, understood as the hope for universal salvation. This universal concept of hope contains a particular vision of both God and an individual. The Lublin scholar is convinced that an authentic anthropological reflection should be inspired by the central truth of Christianity, which is the Passover. This truth pervades all the dimensions of human life and all man’s actions. That is why Hryniewicz defines his theology of man as paschal theology. In the deep mystery of the Passover Christ is a great commentator of the mystery of man. The gift of being human, the way towards its fullness and renewal is particularly related to the gift of the Holy Spirit that is present and acts within the mystery of the Church. Influenced by the Eastern Christianity tradition, Hryniewicz much emphasizes the pneumatological dimension of the mystery of the new existence an individual receives within the Church.

9

Duch jest zadatkiem naszego dziedzictwa w oczekiwaniu na odkupienie (Ef 1,14). Nowotestamentowe metafory Ducha Świętego jako przedsmak pełni zbawienia w życiu przyszłym

62%

Ostański P.

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nr 31

31-48

EN

The aim of this paper is to propose a new distinctive view, different from the traditional one, of the person and work of the Holy Spirit, or speaking more precisely, how St. Paul and the author of the Hebrews understand the gift of the Holy Spirit in Christian life. According to their pneumatology the presence of the Holy Spirit in a baptized person marks the beginning or the first part of salvation that will be completed in the age to come. To spell out their approach they both use the language of metaphors. The first metaphor arrabōn derives from commercial life (2 Cor 1:22; 5:5; Eph 1:14). It stands for the “downpayment” or “earnest” which in trade language means the part of the whole sum of money resulting from the sale-purchase contract, the first installment and the guarantee that the deal will be kept and the total amount of money paid. When Paul calls the Holy Spirit “the first installment”, he means He is like a down payment and a foretaste of eternal happiness and future heritage prepared for the saved. In other words the Spirit is a pledge and a guarantee: what now is paid partially, will be paid completely in eternal life. The second metaphor aparchē (Rom 8:23) originates from the agricultural life. The term “first fruits” pertains to the first grain from the field or to first fruits from the orchard. The Israelites were obliged to offer them to Yahweh. When offering Him a small part of the first produce, they actually gave Him the whole crop. In St. Paul’s view the Holy Spirit is like the first sheaf of grain offered to the Christians, and points out to the future complete harvest of salvation in heaven. The third metaphor of the Holy Spirit – a forerunner of future fullness – is taken from the domestic life. The Spirit is considered by the author of the Hebrews as food which is tasted by the baptized (geuomai; Heb 6:4). In fact, tasting is not yet the exact eating, but consuming a small amount of a dish in order to know what it is like. Christians filled with the Holy Spirit just sample “the powers of the age to come” (Heb 6:5), because He is a foretaste of the eternal banquet in heaven. The three studied metaphors introduce an unexpected perspective of the Holy Spirit. In earthly life He is the first installment or an advance payment of big riches provided for the believers; He is the first fruits indicating the heavenly harvest and the foretaste of an eternal banquet with God. He is also a pledge and a guarantee that what was promised by God to His people, will be granted.

10

Profil Ducha Świętego w sakramentalnej rzeczywistości Kościoła

51%

Gąsecki K.

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tom 4

263-280

EN

The profile of the Holy Spirit in the sacramental reality of the Church – undertaking this subject is an attempt of placing sacramentology more strongly in the context of pneumatology than it has been done up till now. Pneumatologically directed sacramentology is a reflection issuing from the intra-Trinitarian distinguishing between the one and the only God, which first of all tries to develop the personal understanding of the sacraments. This is because the dynamics of God's life, pulsating in the communion of the Persons loving each other, leads to a dynamic, personal approach to the sacramental mysteries as real symbols of God's agape, as salutary events, opening this community of life and love that is contained in the three-Person God, and introducing man and the liturgical congregation of the praying Church to it. Hence, administering sacraments and receiving them opens the dynamic process of participation in God's personal love; liturgical celebration may be interpreted as acceptance into the movement of life and the relation of Jesus to Father in the Holy Spirit. Contemporary theology of sacraments, in order not to lose strength and dynamics shaping the life of man's faith, should approach him and talk to him on the plane of the deepest layers of his personality – that is, it should address its postulates to man in his sphere of freedom. In such a context sacraments may be defined as „spaces of encountering the triune God creating a person in a man”.

11

Pneumatologiczno-rekoncyliacyjny wymiar sakramentu bierzmowania w teologii Ortodoksyjnego Kościoła Koptyjskiego

51%

Halkowicz K.

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tom 16

187-199

EN

In the Coptic Orthodox Church the pneumatological and reconciliation meaning of the confirmation is emphasized. The pneumatological-reconciliation aspect of confirmation points to the ontological supplement which occurs during the administering the initiation sacraments. The Coptic theology of the sacrament of confirmation with its pneumatological-reconciliation meaning may be a creative impulse for the catholic theology and for the whole western Christianity be an inspiration in extending the theological horizons, discovering new aspects in sacramentology and ecclesiology.

PL

W Ortodoksyjnym Kościele Koptyjskim podkreśla się pneumatologiczne oraz rekoncyliacyjne znaczenie bierzmowania. Pneumatologiczno-rekoncyliacyjny wymiar sakramentu bierzmowania wskazuje na ontologiczne dopełnienie, które ma miejsce w czasie udzielania sakramentów inicjacyjnych. Koptyjska teologia sakramentu bierzmowania wraz z jej pneumatologiczno-rekoncyliacyjnym znaczeniem może być twórczym impulsem dla teologii katolickiej, a dla chrześcijaństwa zachodniego inspiracją w poszerzaniu horyzontów teologicznych, odkrywaniu nowych aspektów w sakramentologii i eklezjologii.

12

Naznaczeni pieczęcią, Duchem Świętym (Ef 1,13; 4,30) - zarys pneumatologii Listu św. Pawła do Efezjan

51%

Sobol P.

Colloquia Theologica Ottoniana

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2019

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nr 1

165-181

PL

Ze wszystkich dzieł św. Pawła List do Efezjan wykazuje największe zainteresowanie Kościołem powszechnym. Eklezjologia zajmuje w nim wprawdzie główne miejsce, ale znajduje się w nim także rys pneumatologiczny. W niniejszym artykule autor podejmuje próbę przedstawienia owej nauki o Trzeciej Osobie Boskiej, analizując fragmenty zawierające greckie słowo pneuma (πνεῦμα), będące określeniem Ducha Świętego. W pierwszej części artykułu przedstawiono wyżej wspomniany termin pneuma w różnych kontekstach użycia gramatycznego. Druga część tego krótkiego studium przedstawia Ducha Świętego jako osobę, która żyje, jednoczy i buduje Kościół. Zaś w trzeciej części autor analizuje działanie Ducha Świętego w człowieku. Trzecia Osoba Boska napełnia człowieka Sobą i żyje w nim. Człowiek jest „naznaczony pieczęcią Ducha Świętego” (Ef 1,13; 4,30) i jest zaproszony, aby modlić się w Duchu i wziąć „miecz Ducha, którym jest Słowo Boże” (Ep 6,17 –18).

EN

Of all the works of St. Paul, it is the Letter to the Ephesians which focuses more than any other on the universal Church. Ecclesiology occupies a superior place in it, but it also teaches us about pneumatology. In this article the author makes an attempt to present these teachings about pneumatology by analyzing passages which contain a Greek word pneuma (πνεῦμα), as a term which describes the Holy Spirit. The first part of the article presents the above mentioned term pneuma in different contexts of grammatical use. The second part of this short study presents the Holy Spirit as a person who lives, unites and builds the Church. In the third part the author analyses how the Holy Spirit works in a human being. Thus the Third person of God fi lls man with Himself and lives in him. A man is “stamped with the seal of Holy Spirit” (Ep 1:13; 4:30) and is invited to pray in the Spirit and take “the sword of the Spirit, which is the word of God” (Ep 6:17–18).