This paper aims to show the reasons why Alfred Loisy’s idea to develop an apology for Christianity was unsuccessful and led to his transition to the modernist position. It explores theological and fundamental issues underlying his ambitious program. Firstly, it discusses the concept of modernism, having in mind that Loisy himself opposed the accusations of his following modernism. Secondly, it synthetically presents the context and characteristics of Loisy’s works to properly understand his idea of Christian apologetics. The subsequent section analyses Loisy’s most important assumptions and the way he formulated his apologia, focusing on the issue of historical criticism and his application of John Henry Newman’s idea of development to the history of religion. These analyses allow us to conclude that by applying the historical-critical method, Loisy did not avoid adapting incorrect philosophical assumptions and improper application of Newman’s development of Christian doctrine to his reflections on the history of religion.
A b s t r a c t. Faith in Jesus' resurrection is expressed in multiple ways in New Testament. Among them, of special meaning are the so-called faith formulas, in which the truth on the resurrection is passed on as a part of the Christian creed. The author of the present article took on the study and comparison of the faith formulas of three different kinds: one simple monopartite and two more elaborated bi-partite formulas, 1 Cor 15,3-5 and Rom 1,3-4. He pursued his research in the fundamental-theological perspective, searching for the conclusions regarding the reliability of the formulas and their role in the faith transmission.The analysis made by the author demonstrated that faith in the resurrection very quickly took a specific form in which the truth was expressed in unchangeable and independent manner, a sui generis canon. Additionally, the study allows to claim that already at the very early stage the transmission of faith in Christ's resurrection is connected with a deep theological reflection that interprets the preceding events in light of the resurrection. Ultimately, one can state that the analyzed formulas witness to the fact that for Jesus' disciples faith in the resurrection became "the new beginning" in the process of discovering His identity.
Niniejszy artykuł omawia sposób, w jaki najwcześniejsze formy wyznania wiary w Zmartwychwstanie odwołują się do świadectwa Pisma Starego Testamentu. Analizie zostały poddane najważniejsze świadectwa wiary w Zmartwychwstanie wyrażone w aklamacjach i formułach wiary – zarówno te, w których nie pojawia się bezpośrednie odwołanie się do Pisma, jak też i te, w których można wskazać nawiązanie do określonych miejsc w Piśmie. W analizie pominięto katechezy i hymny liturgiczne, stosując w wyborze kryterium diachroniczne wskazujące na pierwszeństwo chronologiczne aklamacji i formuł wiary. Przeprowadzona analiza pozwoliła wykazać, że pierwszym punktem odniesienia dla wiary w Zmartwychwstanie nie jest Pismo, lecz świadectwo świadków, którzy spotkali Zmartwychwstałego, a więc u początku wiary w Zmartwychwstanie jest wydarzenie. Słowo Starego Testamentu samo w sobie jest niewystarczalne. Dopiero kiedy zaczyna się je odczytywać w świetle wydarzeń z życia Jezusa i w świetle Jego słów, można zacząć wskazywać na wypełnienie się Pisma w wydarzeniach paschalnych. Tak więc choć to nie Pismo jest początkiem wiary w Zmartwychwstanie, to zarazem wiara ta szuka odniesienia w Piśmie – lecz nie w pojedynczych tekstach Pisma, ale w Piśmie czytanym jako jedno wielkie świadectwo o zbawczym Bożym działaniu. W pierwszych formułach wiary w Zmartwychwstanie oraz w aklamacjach utrwalony został zarazem pewien sposób lektury Pisma, który stanowi wzorzec dla budowania argumentacji skrypturystycznej w teologii fundamentalnej, ponieważ ukazuje on, że Pismo jest tu czytane najpierw jako całość (egzegeza kanoniczna) oraz w świetle tradycji apostolskiej i z uwzględnieniem analogii wiary, na co zwraca uwagę Benedykt XVI w dokumencie Verbum Domini.
This article discusses how Divine Revelation is understood at the Lublin School of Fundamental Theology. After presenting the significance of the reflection on the subject of Revelation, the article presents the most important characteristics of our reflection on this subject typical of the group of theologians associated with John Paul II Catholic University of Lublin. This includes their personalistic understanding of Divine Revelation, the meaning of Divine Revelation in the theological interpretation of religion and their comprehension of Revelation's credibility.
This article aims to show the rationale behind Joseph Ratzinger’s defence of the concept of the soul in his theological reflection. Since Ratzinger did not produce a separate text justifying the need to maintain the concept of the soul yet justified it when discussing other issues, primarily those related to the Christian profession of faith, a distinction was made between biblical and philosophical-theological arguments to analyse his thought. The analysis indicated that J. Ratzinger saw two fundamental paths in the biblical tradition leading to the formation of the concept of the soul. The first is that which discovers God as the Life-Giver more powerful than death. The second involves the maturing of the profession of faith in the resurrection and the fact of Christ’s resurrection. The concept of the soul, to be developed later, will be based on these two fundamental truths attested to by the Bible and will be the drawing of anthropological conclusions originating in the most important truths of the faith, such as the resurrection of the body or belief in the Last Judgement. Ratzinger also examines other statements of the Church’s Magisterium or those handed down by philosophical and theological tradition from this standpoint. Hence, for him, the concept of the soul does not so much belong to particular anthropology as it derives from a profession of faith that calls for a clear and simple message that is not confined to the expert considerations of theologians.
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