Ein Postulat der hermeneutischen Notwendigkeit der Relation „Wissenschaften – Theologie“. Zusammenfassung
Im XXI. Jahrhundert befassen sich mit der Problematik Fides et Ratio auch Vertreter der Naturwissenschaften. Der Grundsatz des Hl. Anselm von Canterbury ist immer noch einer aktuelle Herausforderung an die Theologie. Das Vernunftelement, das dem Glauben zugeordnet ist, den Glaube auch sucht, ist gegenwärtig nicht so deutlich, wie es früher war, nur und ausschließlich in der Philosophie präsent. Gegenwärtig beeinflusst dieses Element den Glauben von den unterschiedlichen Bereichen der allgemein dominierenden Naturwissenschaften her.
Die im Haupttitel verwendete Formulierung „hermeneutischen Notwendigkeit der Relation „Wissenschaften – T heologie“ stammt aus dem Buch von Professor Jerzy Cudy (Social-praktisches Glaubwürdigkeitskriterium des geoffenbarten Sinnes der Geschichte). Das Ziel der Überlegungen ist die Analyse eines Postulates der hermeneutischen Notwendigkeit der Relation „Wissenschaften – Theologie“ auf dem Beispiel der Relation zwischen Theologie und Naturwissenschaften. Das Verfahren bewegt sich in drei Schritten: zuerst werden die Modelle des Verhältnisses zwischen Wissenschaften (Naturwissenschaften) und Theologie nach der Typologie von I. Barbour dargestellt (1); dann wird auf einige Gefährdungen des Unabhängigkeitsmodell im Bezug auf K. Barth hingewiesen (2); die päpstliche Antwort auf diese Gefährdung in einer Form der Weiterentwicklung des Postulates (3). Zum Abschluss wird die interdisziplinäre Kooperation im Bezug ihrer Nützlichkeit bei der Bildung eine integrale Vision der Wirklichkeit erklärt.

Das Kreuz als Gottes Antwort auf die Sünde des Menschen. Zusammenfassung
Die im Artikel geführten Erwägungen stützen sich auf die im Augustinus Werk De civitate Dei (XIV, 28) enthaltene Opposition zwischen der in der Formel amor sui usque ad contemptum Dei (die bis zur Verachtung Gottes gesteigerte Selbstliebe) ausgedrückten Haltung und der als amor Dei usque ad contemptum sui (die bis zur Verachtung seiner selbst gehende Gottesliebe) bezeichneten Haltung. Die erste Formel bestimmt das Wesen der menschlichen Sünde, die zweite drückt die Antwort Gottes auf den freien Akt des menschlichen Widerspruchs dem Schöpfer gegenüber aus. Die Sünde tauchte in der Welt auf, als Adam der Versuchung erlag, wie Gott zu werden und wie Er Gut und Böse zu erkennen (Gen 3,5). Das Gegenteil dieser sündigen Haltung war die gerechte Tat des zweiten Adam – Christus, der Gott Vater gehorsam sich selbst bis zum Tod, und zwar dem Tod am Kreuz, erniedrigt (Flp 2,8). Die im Kreuz Christi anwesende grenzenlose Liebe Gottes dem Menschen gegenüber ist seine Antwort auf die menschliche Entscheidung der Verneinung Gottes im Namen der Liebe des Menschen zu sich selbst.

SIS TU TUUS, ET EGO ERO TUUS. Die Bedeutung der Subjektivität für die theologische Reflexion. Zusammenfassung
Der Artikel hebt die Bedeutung der Subjektivität für die theologische Reflexion hervor. Die Philosophie des letzten Jahrhunderts setzte mit einer radikalen Attacke auf das Subjekt ein. In der sogenannten Postmoderne wird das Subjekt einer entschiedenen Kritik unterzogen. Die Theologie kann diesen geistig-kulturellen Prozess nicht nachvollziehen. Vielmehr ist sie sich im Klaren: Der eigentliche Grund der theologischen Rede über Gott kann nur vom Zentrum meines/unseres je besonderen Gottesverhältnisses sichtbar werden (H. Verweyen). Um den Subjektgedanken wieder zu gewinnen, wird in einem ersten Schritt auf die dialogische Philosophie von F. Rosenzweig verwiesen. Hier wird deutlich gemacht: Das Ich eines Menschen ist vom Du Gottes her zu denken. „Dem Ich ant-wortet in Gottes Innerem ein Du. Es ist der Doppelklang von Ich und Du in dem Selbstgespräch Gottes bei der Schöpfung des Menschen.“ Im zweiten Schritt wird aber zugleich klar gemacht: Wenn jemand, der durch andere (bzw. den Anderen) zu sich selbst wachgerufen wird, nicht wenigstens anfänglich all dem voraus bereits er (sie) selbst ist, könnte er (sie) nur Produkt dessen sein, was diejenigen (derjenige), die (der) ihn wachrufen (wachruft), aus ihm (ihr) machen. Nikolaus von Kues hat diesen sensiblen Komplex in seinem als Gebet verfassten Werk De visione Dei folgendermaßen zum Ausdruck gebracht: „Sei du dein und ich werde dein sein.“ Mit anderen Worten: Ohne gewiss verdanktes, aber doch wirklich in sich stehendes Selbstverhältnis gibt es kein Verhältnis zu dem Anderen – auch nicht zu dem ganz Anderen, den wir Gott nennen. Das gilt auch dort, wo sich dieses prekäre Verhältnis von Subjektivität und Intersubjektivität theologisch gewendet in der Frage nach dem Verhältnis von unvertretbarer Individualität und kirchlicher Gemeinschaftlichkeit aufdrängt. Die letzte kann nicht als Ort dienen, in den man zu flüchten versucht, weil man die schweigende Einsamkeit vor Gott fast nicht mehr erträgt. Diesen Aspekt müssten in Zukunft die vielerorts laufenden pastoralen Reform- und Strukturdebatten mehr ins Auge fassen. Sonst bahnt sich die Gefahr, dass der Inhalt der christlichen Erfahrung ausgehöhlt wird und ihre Substanz leicht verloren geht.

Sense-creative argument for the credibility of the Church in the light of John Paul II ’s teaching. Summary
Making solid arguments for the credibility of the Church is necessary especially today because the meaning of the Church is often misunderstood and she is criticised and turned down by some people. In scientific searching the issue of the credibility of the Church some could see the progress in Poland thanks to outstanding theologians, among them R ev. Prof. Jerzy Cuda, who is the pioneer in showing the sense-creative credibility of the Christian Revelation which was clear to John Paul II . Sense-creative argument is actual especially today, when the western culture or doubts in objective and transcendental sense of human life, or shows only ‘partial’ senses which do not answer a question about the final sense and do not satisfy the most important need of human person – the need of full sense. The content of this article has been devided into four parts: foundation of the sense-creative argument, sense of human life, it’s vocative sense and the sense of human life in confront with the so called theodiceal problem.

On implicated theological hermeneutics of Anselm of Canterbury. Summary
The subject of analysis is the problem of faith understanding presented by Anselm. The analysis refers to contemporary presentation of understanding as a set in motion process shut in a “parts - integrity” circle. The analysis allows to grasp the character of his reasoning without imposing that type of mental structure on Anselm: it allows to recognize the priority of the integrity in it. In this context, understanding of faith appears as capturing its integrity by logical inscribing of it (faith) in universal “ratio” – the basic of reality.

Symbolik des Herzens in der Theologie von Papst Johannes Paul II. Zusammenfassung
In diesem Artikel wurde die Problematik der Herzenssymbolik in der Theologie von Papst Johannes Paul II . präsentiert. Durch diese Zielsetzung, im Hinsicht auf dem breiten Bereich des Aufkommens dieses Symbolik, wurde die Analyse auf die Enzykliken und die Adhortationen beschränkt. Trotz der Beschränkung konnte man in die sehr zahlreiche Sachliteratur in einzelne gehen, aber nur durch eine methodologische Ordnung. Es wurden deswegen vier Grundinterpretationskriterien eingeführt: anthropologisches, erlösungs – christozentrisches, ekklesiologisches, wie auch Symbolik des Herzens Jesu, welche im Hinsicht auf die Klarheit der uns interessierten Präsentation sehr wichtig scheinen. Durch die ausgeführte Forschung sind wir fest überzeugt, dass die Herzenssymbolik in der theologischen Reflexion von Papst Johannes Paul II ungewöhnlich wichtig und aktual ist. In diesem Kontext kann man auch sagen, dass die als „via cordis“ zum Ausdruck gebrachte Herzenssymbolik in der Fassung von Johannes Paul II . eine der wichtigen Weisen der Begründung der Glaubwürdigkeit der Kirche in der gegenwärtigen theologischen Literatur bildet.

Trasformazione escatologica del mondo. Sommario
L’articolo pone la domanda sul futuro escatologico del mondo. La questione viene affrontata sia dalla prospettiva delle scienze umane, sia da quella offerta dalla meditazione biblico - teologica. Essa sembra rimanere senza risposte definitive dal punto di vista della scienza, riceve invece una soluzione alla luce della Rivelazione cristiana. Il mondo intero – e in particolare l’essere umano (apice del creato) – vedrà il suo “rinnovamento” finale: si tratta della trasformazione e della glorificazione escatologica. Questi eventi avranno luogo solo alla fine dei tempi – anche se già attualmente si presentano come credibili – grazie al fatto e alla potenza salvifica della risurrezione di Gesù Cristo.

Italian Fundamental Theology. Summary
The article concerns the Italian Fundamental Theology, which derived from the classical Apologetics. The Italian theologians worked out their own model of Fundamental Theology as a theology of the Revelation and its credibility (R. Fisichella, C. Dotolo, C. Greco, A. Toniolo, G. Lorizio, G. Tanzella-Nitti, M. Epis). Apart from this model another concept is also being developed, namely a theological treatise de fide (P. Sequeri, F. Cappa).

La relazione antropologia – teologia. Una glossa metodologica. Sommario
A partire dalla seconda metà del XX secolo (grazie a K. Rahner) un’attenzione particolare viene rivolta verso la relazione teologia-antropologia. Lo studio investiga un particolare di questa relazione. Tramite un’analisi di opere recenti di R. Swinburne e J. Cuda vengono individuati due stili della relazione teologica dell’immagine dell’uomo e dell’immagine di Dio. Nel primo una certa conoscenza dell’uomo viene intesa come acquisita, e su questa base viene costruita l’immagine di Dio. Questo può comportare una marginalizzazione del dato rivelato. Nel secondo si presuppone che l’identità dell’uomo rimane un mistero inscrutabile senza rivelazione. Questo stile permette di salvaguardare meglio la vitale priorità del dato rivelato e nello stesso tempo è meno esposto alla dipendenza dai dati accidentali delle singole antropologie.

Image of God in theology of J. Ratzinger/Benedict XVI. Summary
According to Ratzinger/Benedict XVI, the question concerning image of God is both hermeneutic and substantive one: a question about God Himself and the way we can get to know Him, express Him and convey. Thus, it constitutes an initial question of theology. Our current Pope calls for an adequately great image of God (free of any reductionisms) and christocentrically strengthened (Christ is the first and only faithful image of God and His similarity to God - kenosis and cross – is God’s similarity to a man). Paradox, as a verbal tool used to describe the very nature of God, corresponds to the paradoxical character of revelation itself. By revealing Himself, God transcends limitations of human logic and unites in Himself all that was separated by a sin. Maintaining this notion in theology also determines an ethical way of a man, who was created as God’s likeness and it reveals the whole truth about him.

Martin Luther und Jakobusbrief. Zusammenfassung
In den Aussagen Martin Luthers, betreffend den Brief des heiligen Jakob, finden wir eine radikal gegensätzliche Meinung. In den Wittenbergischen Vorträgen über die Römer und Galater Briefe (die Jahre 1515 - 1518) sieht der Augustinermönch keine Widersprüche zwischen Paulus und Jakob. Ein ganz falsches Verständnis wirft er denen vor, welche meinen, dass zum Heil einzig der Glaube, ohne die Werke, genügt. In Vorträgen über Hebräerbrief preist Luther hoch den Glauben Abrahams, welcher in seinem Verhalten sich offenbart hat.
Die Gegenüberstellung der Lehre des heiligen Jakobus der apostolischen Tradition, und Vorwürfe an fehlender Erwähnung des Leidens Christi und seiner Auferstehung im Jakobusbrief, finden wir in den Aussagen Luthers, angefangen von Jahr 1519 (Lipsiae disputatis - 1519; Septemberbibel - 1522).
Die grösste Verachtung des Jakobusbriefes in den Aussagen Luthers (Tischreden - 1542) könnte man finden in den Worten, wo er den Jakobusbrief als Strohbrief bezeichnet („strohernen Epistel“), welcher gut ist zum anstecken des Feuers.
Diese Veränderung der Meinungen Luthers betreffend des Jakobusbriefes, nach Ansicht seiner Biografen kam zu Stande, in Folge des komplizierten Charakters des Reformators. Luther scheint nicht bemerkt zu haben, dass er bei Veränderung seiner Ansichten, sich selbst widerspricht, und missachtet die realen Wahrheiten aus der Bibel. Im Gegensatz zu der Lehre, welche übereinstimmt mit der Bibel, stellte er ganz andere Behauptungen.
Unbeherrschtheit seines Gemütes führte ihn zu Wortausbrüchen, deren er sich später vielleicht geschämt hat. Nicht selten hat M. Luther seine eigenen Überlegungen und Meinungen als feste Normen dargestellt. Schade, dass M. Luther so sehr seine Meinungen verändert hat, was den Jakobusbrief betrifft, nach dem er den Bund mit der katholischen Kirche gebrochen hat.

Dramma della metafora del regno di Dio. Sequenza, contesto e continuazione delle parabole (Mc 4). Sommario
L’oggetto dello studio sono le parabole di Gesù sul regno di Dio nel Vangelo di Marco. Le parabole sono metafore in un dramma della narrazione. Il contesto narrativo che le precede è costituito dalla distinzione resa dall’insegnamento di Gesù sulla sua vera parentela tra coloro che si trovano fuori e coloro che compiono la volontà di Dio. Invece il contesto seguente è creato dal racconto sull’atteggiamento negativo dei discepoli durante una tempesta sul lago. Anche la sequenza delle parabole permette di riconoscere il significato di tale insegnamento. Le parabole, proprio come metafore, non devono essere tradotte con un senso letterale in un altro discorso, ma devono essere riferite direttamente alla vita dei loro destinatari.

Ein Volk durch einen Gott. Zusammenfssung
Der Pentateuch (die fünf Bücher Moses) zeigt uns Israel als Volk, das aus 12 Generationen besteht, welche wiederum von 12 Söhnen Jakobs stammen. Dieses Volk vermehrte sich in Ägypten. Nach dem Auszug aus Ägypten unter der Führung Moses und der Wanderung durch die Wüste, stand er vor dem Sinai, um durch das Schliessen eines Bundes mit seinem Gott Jahwe, der ihnen die Zehn Gebote erlies, ein Volk zu werden.
Seine Einheit festigte Israel durch das Bekennen des Glaubens zu seinem einzigen Gott und die Kultausübung in einem Gotteshaus. Von ganz Israel verehrt, war Jahwe ein Symbol der Einheit des ganzen, aus mehreren Generationen bestehenden Volkes. Ein besonders Zeichen dieser Einheit wurde der von Dawid organisierte Jahwe – Kult in Jerusalem, zuerst in einem Offenbarungszelt und dann im errichteten Tempel.
Jahwe wurde Gott einer Nation und eines Staates.

Atheism as a source of moral anxiety and disturbance of today’s human. Summary
In the presented article, Author draws attention to the main types of atheism these days. He assumes that at the root of all kinds of atheism lies “anthropological error”. Taking personal anthropology, he claims that without it, the meaningful dialogue with current atheism, is impossible. He draws on teaching of The Second Vatican Council and on the message that: “without God remain only ruins of human morality”.
In the second part of publication, Author expands main assumption of prevalent “playful atheism” (ironic). It is widely promoted especially by significant part of the media and all of today’s anthropological ideologies.
In the third part Author shows different kinds of alienation of today’s human. These alienation have their source in “anthropological error” and finally in ethical permissiveness.

Bl. John Henry Cardinal Newman’s (1801-1890) theology of conscience. Summary
Newman’s teaching of conscience unites originality and continuity. His originality manifests itself especially with regard to the Catholic theology of his era. Through his Anglican background, Newman belonged to a culture and the philosophical tradition, each of which was growing apart from the Catholic Church. Through dialogue – and often polemic – with his contemporaries, he was successful in handing on in a new language the contents of the faith and of religious experience, used concepts drawn from his own time, although not without renewing them profoundly.

STRUCTURE OF ECCLESIASTICAL COMUNITY IN CONTEMPORARY TEACHING OF THE CHURCH. Summary
Community of a person with God in Christ is the basis of creation in the Church and through the Church a new interpersonal community. This is related closely to the fact of a reinvention and reminding by Vaticanum II and a post-council Magisterium Ecclesiae that the Church making a pilgrimage on the earth develops as a brotherly community of all the faithful and at the same time as a community of local Churches. Such a vision of the Church is most of all a consequence of viewing the Church as a complex reality. This una realitas complexa is in the documents of the Second Vatican Council described as unity or a catholic fullness and even “holy mystery of unity”. This unity does not have its counterpart in lay communities. Its outstanding character comes from the fact that it refers to a divine-humane reality and its result is unity in multiplicity. On this awareness of a teandric character of an ecclesiastical reality Vaticanum II builds up its lecture on the internal structure of the Church as a diverse unity. This is a unity in a diversity of the faithful and a unity in a multiplicity of local Churches which centre is Christ - the Head represented by the community of pastors with the bishop of Rome. Not only this multiplicity and diversion does not disturb unity, but give it a character of communion. Hence the major thesis of of the post-council ecclesiology is based on the statement that the Church is a gathering that is shaped in a diversity of the faithful (communio fidelium), unity in the multiplicity of local Churches (communio ecclesiarum) and a gathering gathered round Christ represented in the power of the Spirit by a community of the pastors (communio hierarchica).These three realities in the post-council ecclesiology are perceived as the basic dimensions of the internal structure of the Church: charismatic, universal-and-local as well as hierarchical.

The rule of Christocentrism in preaching. Summary
The rule of Christocentrism has strong biblical basis and is deeply rooted in contemporary theology – which is also reflected in homiletics.As the preacher should bring a full image of C hrist (totus Christus) closer to the faithful, the author presents five aspects of homiletic Christocentrism.So it is a theocentric aspect – as proclaiming Jesus leads towards doctrine of One God; it is also a Trinitarian aspect – as acting of separate Divine Persons should be emphasized in a sermon. Christ established the Church, is her Head and acts in her through Holy Spirit, so Christocentrism has an ecclesial aspect. The pneumatological dimension is connected with this aspect because Holy Spirit makes present the saving work of Christ and helps the priests to actualize the Gospel. It is necessary to speak about Mother of God and about saints in the spirit of Christocentrism, stressing their union with Saviour and total fulfilment of His Gospel. The Christocentric dimension exists in the preacher’s mystagogy - as in it we instruct the faithful that in liturgy of the C hurch the Paschal mystery of Christ is present and trough it appears His salutary power. For the whole Christians life is in the close union with Christ who trough Holy Spirit leads God’s people towards sanctity. The word ministry is drawing „to sum up all things in Christ, in heaven an on earth” (Eph 1:10).

LITURGIA COME „SPAZIO ” DELLA TESTIMONIANZA DELL’UNITÀ. Sommario
L’articolo sopra presentato vuole essere un valido contributo all’opera della maturazione della consapevolezza cristiana, riguardante il fatto che ogni celebrazione liturgica costituisce un evento pieno del dinamismo salvifico. Essendo il memoriale del mistero salvifico di Cristo, la liturgia rimane una fonte dell’unione fraterna, basata sul fondamento della santificazione che rigenera in noi la dignità dei figli di Dio e dei veri fratelli di Cristo. Occorre quindi ristudiare il tema concernente la base teologica dell’unità, rivissuta e riconsolidata ogni qual volta, quando accediamo alla celebrazione liturgica. Tale celebrazione – essendo la fonte dell’unione fraterna – fa crescere dentro di noi la capacità di diventare sempre più compatti nello sperimentare la nostra personale unità soggettiva, e cioè l’armonia tra sentimenti interiori (sperimentati nel nostro intimo) ed esperienze esteriori (vissute grazie alle diverse attività, compiute durante la liturgia). All’unità, di cui viene trattato nell’articolo, contribuiscono sia fattori personali, che non personali. Tra le persone attive nella celebrazione liturgica ci sono: membri dell’intera assemblea liturgica, il presidente della celebrazione e altre persone che svolgono il loro servizio liturgico. Tra gli elementi non personali, i quali aiutano l’assemblea a sentirsi davvero unita, ci sono: atteggiamenti e gesti, testi biblici, eucologici e agiografici – proclamati o ascoltati. In conclusione dell’articolo viene sottolieneato il fatto che la liturgia crea davvero un privilegiato „spazio” della testimonianza dell’unità tra i cristiani che – dopo aver partecipato alla celebrazione liturgica – si sentono mandati nel mondo per radicarvi il vero senso della comunione fraterna.

MENTAL HEALTH PROBLEMS REPORTED TO THE DIOCESE FAMILY AND PASTORAL COUNSELING CENTER. Summary
About 4000 cases were reported and dealt with in the Diocese Family and Pastoral Counseling Center in Katowice in 1986-1999 (Father H. Krzysteczko was the head of the Center at that time) and every case concerned the problems of mental health. The writer of the paper focused his attention mainly on the problems connected with psychic disturbances such as: psychosis, neurosis and addictions. Schizophrenia was the most frequent case of psychosis. Not only the patient’s conditions are very poor, he hates himself for being unsuccessful in his job but also his family life is seriously disorganized and his relations with other people are disturbed. The question whether the patient’s marriage is in force arises quite often in such cases as well. The patient with neurosis has a feeling of mental discomfort without realizing the real reasons. Unrecognized problems have a great impact on interpersonal relations with family and other people. The aim of psychotherapy in such cases is to find the actual causes of conflicts and to teach the patient how to cope with them. All kinds of addictions are often accompanied by psychosis and neurosis. Alcoholism is the most common addiction dealt with in the Diocese Family and Pastoral Counseling Center in Katowice because it seriously disturbs family life. It often goes together with financial problems, disorganized family life, upbringing problems, losing a job, losing respect as well as co-addiction which makes it difficult to overcome the alcoholic problems. It is very hard to persuade the patient with alcoholic and psychosis problems to start the therapy. Motivating the patient and initiating the therapy is the essential element of helping both the patient and his family.

Indissolubilitas… quae ratione sacramenti peculiarem obtinet firmitatem (can. 1056). Remarks About Indissolubility – The Sacrament of Marriage. Summary
This paper is based on the following statement of Pope Benedict XVI taken from his address to the Roman Rota on the Indissolubility of Marriage (29 January 2010): “...existential, person-centered and relational consideration of the conjugal union can never be at the expense of indissolubility, an essential property which, in Christian marriage, obtains, with unity, a special firmness by reason of the sacrament (cf. CIC, can. 1056)”. The essential message of Pope Benedict XVI can be expressed in this way: In our days the rule of indissolubility of marriage, rooted in the mystery of Creation and Redemption, is obscured and distorted. This fact creates the urgent need for deeper reflection on the relationship between indissolubility and sacrament. More precisely, having in mind renewed anthropology, it is necessary to find an answer to the question: How to understand firmitas? – the key category of the canonical norm quoted by the Pope. The magisterium of Pope Benedict XVI, especially his speeches to the Roman Rota (2006-2010), allows for the formulation of a thesis on the genetic foundation of the sacramental dimension of marriage in the “lifelong” character of union between man and woman. Consequently, the indissolubility (essential quality of marriage) – seen in a personal and historical perspective of consortium totius vitae – appears as an institutional expression of the power of the bond of the “covenant of conjugal love”.

Marital Love and its Significance in Postconciliar Canon Law: A Few Reflections on Polish Canon Doctrine. Abstract
The article undertakes the topic of marital love and its significance in postconciliar canon law. There are some canonists who maintain that this kind of love (or the lack of it) flows into the legal validity of canonical marriage. The article focuses in principle on Polish doctrine of the subject.
After outlining the basic ideas of the Second Vatican Council on conjugal love, the author of the article moves to an analysis of the writings of Polish canonists and theologians. Among them, he enumerates and analyses the texts of Z. Grocholewski, W. Góralski, J. Laskowski, T. Pawluk, E. Sztafrowski, K. Wojtyła, M. Żurawski.
It seems that diverse opinions about the influence of marital love on the validity of canonical marriage flow from the differences in understanding of love itself, what produces the different valuation of the mentioned influence. In general terms, the impact of love on canon law formulations is greater in authors who underline the element of will in love. To the contrary, authors who underline the less precise emotional side of love are not willing to attribute to it greater juridical meaning and, consequently, its possible impact on the validity of marriage.