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Od ortodoksyjnej do „neokolonialnej” eklezjologii 从正统到新殖民教会学
Q2 Arts and Humanities Pub Date : 2022-05-28 DOI: 10.21697/ct.2022.92.2.08
Jarosław Moskałyk
Najnowsze wydarzenia w dziejach współczesnego prawosławia, zwłaszcza w ostatnich trzech latach, mogą napawać pesymizmem i rozgoryczeniem. Powodem tego stanu rzeczy jest narastające napięcie strukturalne pomiędzy poszczególnymi wspólnotami autokefalicznymi. Jednym z dominujących czynników tego procesu staje się wewnętrzna rywalizacja, inspirowana głównie przez Rosyjski Kościół Prawosławny (RKP), która w rezultacie zakłada zmianę obowiązującego porządku autorytetu władzy w prawosławiu, w tym doprowadzenie do reformy w dziedzinie doktryny eklezjologicznej. W tle zaistniałej sytuacji pozostaje problem nadzwyczajnych kompetencji Patriarchy Ekumenicznego, dzięki którym może on decydować o ustanowieniu autokefalii dla określonej wspólnoty prawosławnej. Podstawą do podjęcia rozważań nad wspomnianymi kwestiami jest powołanie w grudniu 2021 roku pod patronatem Patriarchatu Moskiewskiego nowego egzarchatu prawosławnego w Afryce. W odniesieniu do tego wydarzenia przedmiotem szczególnej analizy w artykule są: kanoniczna doniosłość decyzji Synodu RKP, dążenie do zmiany prawosławnej eklezjologii, kwestionowanie prawdziwej sakramentalności i próba redukcji eucharystycznej synaksy.
现代正统派历史上的最新事件,尤其是最近三年,可能会流露出悲观和苦涩。造成这种情况的原因是个体自头细胞群落之间日益加剧的结构紧张。这一过程中的主要因素之一是内部竞争,主要受俄罗斯东正教(RKP)的启发,因此,俄罗斯东正教认为当前东正教的权威秩序发生了变化,包括教会教义领域的改革。在这种情况下,存在着普世牧首非凡能力的问题,正因为如此,他才能决定为特定的东正教社区建立自治。反思这些问题的基础是2021年12月在莫斯科牧首会的赞助下在非洲建立了一个新的东正教教区。关于这一事件,以下是中共会议决定的规范意义,努力改变东正教教会学,质疑真正的圣礼,并试图减少圣餐突触。
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引用次数: 2
The Mystery of the Eucharist in the Theology of Joseph Ratzinger/Benedict XVI 拉辛格/本笃十六世神学中的圣餐之谜
Q2 Arts and Humanities Pub Date : 2022-05-28 DOI: 10.21697/ct.2022.92.2.06
Krzysztof Góźdź
One will encounter views that there was no Supper of the Lord with His disciples, with the character of a religious and soteriological mystery, and that it only had the character of a simple supper or at most a mere Old Testament ritual. This position is ahistorical and anti-mysterial, and thus Arian and even secularist. On the other hand, there are frequent attempts to confine the Eucharist to the private sphere of life of the believers. The article shows that Joseph Ratzinger/Benedict XVI strongly challenges such views. For him, the Eucharist is not only the heart of his humble life and a theme of his extraordinary theological thought but also the central event, as well as the summary (ἀνακεϕαλαιώσις: cf. Eph 1:10) of the entire history and of all creation, which tends towards union with God. Joseph Ratzinger/Benedict XVI argues that in the Eucharist the integral Christ is present, with His whole Person, historical and at the same time glorified, and with Him the entire Holy Trinity. Such an understanding of the Eucharist has important consequences for the faith and social commitment of the contemporary Church.
人们会遇到这样的观点,认为没有主与他的门徒的晚餐,没有宗教和救赎论的奥秘,它只有一个简单的晚餐的特征,或者至多只是一个旧约仪式。这种立场是非历史的、反神秘的,因此是阿里乌斯甚至是世俗主义的。另一方面,经常有人企图把圣体圣事限制在信徒的私人生活领域。文章表明,约瑟夫·拉辛格/本笃十六世强烈质疑这种观点。对他来说,圣体圣事不仅是他谦卑生活的核心和他非凡神学思想的主题,也是中心事件,以及整个历史和所有创造的总结(νακεϕαλαιώσις:参阅弗1:10),这趋向于与天主结合。拉辛格(Joseph Ratzinger) /本笃十六世(Benedict XVI)认为,在圣体圣事中,整体的基督临在,带着他的整个位格,历史的,同时也是荣耀的,与他一起是整个圣三位一体。这种对圣体圣事的理解对当代教会的信仰和社会承诺有重要的影响。
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引用次数: 1
Mathematics as a Way Towards the Creative Logos: Joseph Ratzinger/Benedict XVI’s Understanding of Scientificity 数学是通向创造性逻各斯的途径:拉辛格/本笃十六世对科学性的理解
Q2 Arts and Humanities Pub Date : 2022-05-28 DOI: 10.21697/ct.2022.92.2.05
Małgorzata Pagacz
The article presents Joseph Ratzinger/Benedict XVI’s view on mathematics as a way towards the creative Logos, and at the same time shows the understanding of scientificity presented by the present Pope Emeritus. For Joseph Ratzinger/Benedict XVI, mathematics is not only a tool of empirical sciences. The Pope looks at mathematics as: (1) a product of human intelligence, which, when reflected upon more deeply, also (2) leads to wonder and amazement at the mathematical character of created nature. Joseph Ratzinger/Benedict XVI considers the latter phenomenon as a way that can lead one towards the creative Logos. In this way, he presents a view on mathematics that goes against the current approach, which often tends towards the self-limitation of reason, towards accepting as the criterion of scientificity only that what is a result of mere cooperation between mathematics and empirics. According to the Pope, it is not science that redeems humans; they are redeemed by Love, by the incarnate Logos. Joseph Ratzinger/Benedict XVI shows the primacy of creative Reason as the decisive and indelible foundation of Christian faith.
这篇文章展示了约瑟夫·拉辛格/本笃十六世对数学的看法,认为数学是通往创造性逻各斯的途径,同时也展示了现任荣休教宗对科学的理解。对于约瑟夫·拉辛格/本笃十六世来说,数学不仅仅是经验科学的工具。教皇认为数学是:(1)人类智慧的产物,如果深入思考,也会(2)对受造物的数学特性感到惊奇和惊奇。约瑟夫·拉辛格/本笃十六世认为后一种现象是一种可以引导人们走向创造性逻各斯的方式。通过这种方式,他提出了一种与当前方法相反的数学观点,这种方法往往倾向于理性的自我限制,倾向于只接受数学与经验之间单纯合作的结果作为科学性的标准。教皇认为,不是科学拯救了人类;他们被爱,被道成肉身的道所救赎。约瑟夫·拉辛格/本笃十六世表明,创造性理性是基督教信仰的决定性和不可磨灭的基础。
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引用次数: 0
Christ as the Persona Speaking according to Origen’s First Homily on Psalm 15(16) 作为女神的基督根据奥里金在诗篇15(16)中的第一首赞美诗说话
Q2 Arts and Humanities Pub Date : 2022-05-28 DOI: 10.21697/ct.2022.92.2.03
Józef Grzywaczewski
The discovery of Origen’s commentaries on Psalms in 2012 was an event for patristic studies. These commentaries are prepared in the form of homilies. It is said that Origen published them at the end of his life. In preparing his homilies, he applied the allegorical method as he used to do in many of his works. The implied author of Psalm 15(16) speaks in the first person. For Origen, it was evident that the persona speaking in Psalm 15(16) was Christ. Indeed, this Psalm belongs to the messianic Psalms. The article draws attention to three points: 1) Christ as the persona which has seen no corruption after the death in body; 2) Christ speaking about the Church; 3) Christ’s double inheritance corresponding to His double nature: Divine and human. The Son of God (eternal Logos) is connected ontologically to the Father. He is also connected to the people, especially to Christians. The Son of God acts for Christians in the Church. When the Son prays for protection, He prays for Himself and for the faithful. In his commentary on Psalm 15(16), Origen wanted to expose the unity of the Old Testament with the New Testament: God’s Son, Logos, Messiah and Christ is the center of both Testaments.
2012年,奥里金对《诗篇》的评论被发现,这是一个爱国主义研究的事件。这些评论是以说教的形式编写的。据说奥利金在他生命的尽头出版了这些书。在准备布道时,他运用了寓言的方法,就像他在许多作品中所做的那样。诗篇15(16)的隐含作者以第一人称说话。对于俄利根来说,很明显,在诗篇15(16)中说话的人物是基督。事实上,这篇诗篇属于救世主诗篇。这篇文章提请注意三点:(1)基督是一个在身体死后没有腐败的人格;2) 基督谈论教会;3) 基督的双重遗产与他的双重本性相对应:神圣和人性。上帝之子(永恒的逻各斯)在本体论上与父相连。他也与人民,特别是基督徒有联系。上帝之子在教会中为基督徒行事。当儿子祈祷得到保护时,他为自己和信徒祈祷。在对《诗篇》第15(16)篇的评论中,俄利根希望揭露《旧约》与《新约》的统一:上帝的儿子、逻各斯、弥赛亚和基督是这两部圣经的中心。
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引用次数: 2
Teologia pisana przez biografię? O zastosowaniu badań biograficznych w teologii (praktycznej) 传记写的神学?论传记研究在神学中的应用(实践)
Q2 Arts and Humanities Pub Date : 2022-05-28 DOI: 10.21697/ct.2022.92.2.10
M. Chrostowski
Badania biograficzne, cieszące się na gruncie nauk społecznych w polskim i międzynarodowym kontekście dużą popularnością, są wyrazem współczesnego społeczeństwa i kultury, która coraz częściej na pierwszy plan wysuwa temat „historii życia” konkretnej osoby. Wydaje się także, że owe badania mogą być zaczynem „zwrotu biograficznego” w zakresie poszukiwań prowadzonych w ramach teologii (praktycznej) i uzupełnienia ich o bogactwo indywidualnego pluralizmu płynącego z biografii konkretnego człowieka. Niniejszy artykuł posiada w tym kontekście niejako potrójny cel. Po pierwsze, ukazuje on podstawy metodologiczne badań biograficznych w teologii (praktycznej). Po drugie, przedstawia on znaczenie nakreślenia możliwych obszarów badawczych, w których badania biograficzne odgrywają rolę centralną. Po trzecie, wskazuje on na pewne trudności i perspektywy, płynące z zastosowania tej metody badawczej dla teologii (praktycznej).
传记研究是现代社会和文化的一种表现,在波兰和国际社会中以社会科学为基础而广受欢迎,它越来越多地将特定人的“生命史”这一话题带到了前台。这些研究似乎也可能是(实践)神学研究范围内“传记转向”的开始,并以特定人物传记中丰富的个人多元主义作为补充。在这种背景下,这篇文章有一种三重目的。首先,它展示了神学传记研究的方法论基础(实践)。其次,它提出了概述传记研究发挥核心作用的可能研究领域的重要性。第三,指出了将这一研究方法应用于(实践)神学的一些困难和前景。
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引用次数: 1
Biuletyn teologicznomoralny
Q2 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.21697/ct.2022.92.1.06
K. Kietliński, Michał Wyrostkiewicz, Louis Mbuyeh, Kamil Stańczuk
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引用次数: 0
Biuletyn misjologiczno-religioznawczy 传教士和宗教公告
Q2 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.21697/ct.2022.92.1.07
Paweł Szuppe, Ireneusz Mariusz Michalik, Adam Lelito
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引用次数: 0
The “Just Once” and “Once for Ever” of the Word of God 神话语中的“只有一次”和“只有一次直到永远”
Q2 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.21697/ct.2022.92.1.04
Sławomir Zatwardnicki
The text asks the question about the role of the Word of God in connection with Pascha and its being made present in the liturgy. The article first refers to Joseph Ratzinger’s theology of liturgy. According to the Bavarian theologian, in Christian worship the historical event of the Passover (“just once”) corresponds to its continuous actuality (“once for ever”). The essence of Jesus’ words and actions – as the Son of the Father – at the Last Supper remains always present. It is then shown that the inspired writings can only be understood in connection with the words of institution at the Last Supper. The privileged time for listening to the word of God is the liturgy, during which Christ-the Lamb becomes the Exegete who opens up the deepest sense of Scripture (“Eucharistic hermeneutics”). An analogy is then presented between the entry of the past Passover into the present of the liturgy and the actualization of the events witnessed in the inspired books. This kind of “making present” is related to the sacramental transformation of the Jewish scriptures and feasts that Christ accomplished. The historical experience is not recreated, but recapitulated in the Eucharistic Passover. In the Blessed Sacrament Christ is also present in the spoken (and written under inspiration) word. In turn, the liturgy of the word is the verbal aspect of the sacramental action.
这篇文章提出了一个问题,关于上帝的话语在逾越节中的作用,以及它在礼仪中的存在。本文首先提到约瑟夫·拉辛格的礼仪神学。根据巴伐利亚神学家,在基督教崇拜逾越节的历史事件(“只是一次”)对应于其连续的现实(“一次永远”)。作为圣父之子,耶稣在最后的晚餐上所说的话和所做的事的本质始终存在。然后表明,灵感的著作只能理解与机构的话在最后的晚餐。聆听上帝话语的特权时间是礼拜仪式,在此期间,羔羊基督成为解经者,开启圣经最深刻的意义(“圣餐诠释学”)。然后,在过去的逾越节进入现在的礼拜仪式和在受启发的书中目睹的事件的实现之间,提出了一个类比。这种“献上礼物”与基督完成的犹太经文和节日的圣礼转化有关。历史的经验不是重新创造,但在圣餐逾越节重述。在圣礼中,基督也出现在口头(和在灵感下写的)话语中。反过来,圣言的礼仪是圣事行动的言语方面。
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引用次数: 0
Edward Lipiński, A History of the Kingdom of Jerusalem and Judah, Orientalia Lovaniensia Analecta 287, Peeters, Leuven – Paris – Bristol, CT 2020, ss. XII + 179 + ndlb. Edward Lipiński,《耶路撒冷和犹大王国史》,Orientalia Lovaniensia Analycta 287,Peeters,Leuven–Paris–Bristol,CT 2020,ss。XII+179+ndlb。
Q2 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.21697/ct.2022.92.1.08
W. Chrostowski
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引用次数: 0
Zasady aktualizacji tekstów biblijnych a interpretacja perykopy o uzdrowieniu teściowej Szymona (Mk 1,29-31) w ujęciu o. Adama Szustaka OP 从神父Adam Szustak OP的角度来看,更新圣经文本的原则和对西蒙岳母疗愈的解释(Mk 1,29-31)
Q2 Arts and Humanities Pub Date : 2022-03-23 DOI: 10.21697/ct.2022.92.1.03
Rafał Muzolf
Głoszenie Ewangelii stanowi istotę i misję Kościoła, która realizowana jest m.in. poprzez homilię. Należy ona do zadań niezwykle ważnych i odpowiedzialnych. W artykule odnaleźć można najistotniejsze wskazania dotyczące proforystyki w dokumentach Kościoła oraz przykład współczesnego kaznodziejstwa. Interpretacja perykopy o uzdrowieniu teściowej Szymona (por. Mk 1,29–31) w ujęciu o. Adama Szustaka ukazała pewien dysonans między orędziem tekstu źródłowego a tym, co dopowiedział kaznodzieja. Nadinterpretacja tekstu uwidoczniła się w kilku miejscach i doprowadziła do zniekształcenia, czy wręcz do zafałszowania przesłania biblijnego. Niniejszy artykuł podejmuje wciąż otwarty problem aktualizacji Pisma Świętego i odpowiedzialnej proklamacji Bożego słowa.
福音的宣示是教会的本质和使命,通过布道等方式来实现。这是最重要和最负责任的任务之一。在这篇文章中,你可以在教会的文件和当代传教的例子中找到关于亵渎的最重要的指示。在Adam Szustak神父的视角下,对西蒙岳母的治疗(参见Mk 1,29-31)的解释表明,源文本的信息与传教士所说的内容之间存在一定的不和谐。对文本的过度解读出现在几个地方,导致圣经信息的扭曲甚至伪造。这篇文章解决了更新圣经和负责任地宣布上帝的话这一仍然悬而未决的问题。
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引用次数: 1
期刊
Collectanea Theologica
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