Anna Woźnica | University of Silesia in Katowice (original) (raw)
Papers by Anna Woźnica
Journal of Disability and Religion, 2020
Two reasons can be seemingly identified for the fact that people with profound intellectual disab... more Two reasons can be seemingly identified for the fact that people with profound intellectual disabilities tend not to receive the sacrament of Confirmation. One of them seems to be a misguided and ambivalent perception of such people, either frequently considered” innocent saints” not needing sacraments at all, or perceived unworthy of receiving sacraments. The other reason seems to be a lack of adequate recognition of the importance of the sacrament itself. This text identifies the sacrament of Confirmation as crucial both for the very existence and development of every individual member of Christ’s Body.
Studia Bobolanum , 2020
It seems quite obvious that the so-called new feminism, clearly associated with the teaching of J... more It seems quite obvious that the so-called new feminism, clearly associated with the teaching of John Paul II, is not particularly enthusiastically received by the feminist authors of the mainstream feminism. The article begins with examples of criticism of the new feminism undertaken by two outstanding feminist theologians, Elżbieta Adamiak and Elizabeth Johnson, in order to assess the legitimacy of the allegations they make, both from the perspective of feminist postulates as well as the tradition and teaching of the Catholic Church. The text also tries to show the deepest reasons for the discord between the new feminism and the mainstream feminism. It sees them, above all, in free adopting of the post-enlightenment idea of freedom as total autonomy by the mainstream authors and the resulting undervaluation of tradi- tional female values such as dependence, weakness, receptivity and sensitivity. How- ever, the article also shows common points between the papal teaching on women and gender differences, and the views of the feminist authors. Finally, the text indicates some starting points for further reflection on the key questions of feminism: who is a woman and what does her liberation mean? Is it possible to rebuild the value system in such a way that stereotypical feminine values are noticed and highly valued? It also raises the question of whether the new approach to gender difference has a chance to contribute to building a healthier anthropology that sees humans not only in their greatness and strength, but also in weakness, fragility and dependence?
Logos i Ethos , 2020
The brain death definition, although starting from empirical data, is a purely philosophical conc... more The brain death definition, although starting from empirical data, is a purely philosophical concept based on concrete anthropological assumptions. These scientific data are only starting point which demands interpretation. The purpose of this study is to discover anthropological assumptions laying under the brain death definition – or rather, to be more precise, under two main types of brain death definition – and to confront the findings with view on the human being from Christian perspective, especially regarding the human bodility. Although it seems that most theologians and hierarchs of the Catholic Church are favorable towards the brain death definition, this idea is quite controversial from the catholic standpoint. This paper also engages in polemics with catholic theologians who try to reconcile the modern medical criterium of human death
with theological “definition” of death, missing precious threads of Christian tradition regarding the human being.
Theologica Xaveriana 188, 2019
Resumen: La mayor parte de la enseñanza eclesial y de la tradición teológica referente a la categ... more Resumen: La mayor parte de la enseñanza eclesial y de la tradición teológica referente a la categoría de Imago Dei es entendida de forma que no se ajusta a la realidad de las personas con discapacidad intelectual. Se trata, por lo general, de los argumentos que confinan el ser imagen de Dios a una serie de capacidades especiales del intelecto del humano, o a la capacidad de dominar sobre el resto de la creación. El objetivo de este artículo es proponer una interpretación alternativa de Imago Dei que de ninguna forma sea excluyente respecto de las personas con discapacidad intelectual severa. El texto se basa en la interpretación de la relación de la imagen de Dios, manteniendo la tradición que la une con la libertad y el dominio sobre la creación. Se muestra a las personas con discapacidad intelectual severa como sujetos que activamente hacen uso de la libertad y del dominio del mundo, pero de manera única, de acuerdo con su condición. Palabras clave: Imago Dei; imagen de Dios; discapacidad intelectual; antropología teológica; teología de la discapacidad.
Abstract: The bulk of the Church's teaching and theological tradition concerning Imago Dei appears to interpret the concept in a way that is hardly compatible with the reality of people with intellectual disabilities at best. This particularly concerns the themes in theological tradition defining God's image as special intellectual faculties common to human beings and/or their capacity for exercising dominance over the rest of creation. This article offers an interpretation of Imago Dei that is in no way oppressive for people with profound intellectual disabilities. It is inspired by the relational interpretation of God's image, whilst being also firmly rooted in the tradition linking it to aspects such as freedom and dominance over the rest of creation. It shows individuals with profound intellectual disability as subjects actively exercising freedom and partaking in dominance over the rest of creation, yet in a way unique to them and their condition.
Studia Bobolanum 29 nr 4 (2018): 23-53, 2018
People with profound intellectual disability are fully human. Could any Catholic theologian disse... more People with profound intellectual disability are fully human. Could
any Catholic theologian dissent? Apparently not. However, as soon as we
examine the notion of the humanity of people with intellectual disabilities
more carefully from the point of view of Catholic doctrine, we find ourselves
facing certain problems. It is not “whether” but “how” that seems
perplexing. It is beyond any doubt that people with intellectual disabilities
are human, but are they human in the very same way as us, intellectually
able? And if so, how can this fact be explained taking account of the
Church’s statement regarding the rational nature of human being, the rational human soul, the personal responsibility of every human person, the inalienable freedom of every human being, the capacity for either acknowledging or rejecting God, etc.?
The assurance of the complete humanity of people with intellectual disabilities is well grounded ... more The assurance of the complete humanity of people with intellectual disabilities is well grounded in the teaching of the Catholic Church. On the other hand the majority of the statements of the Magisterium regarding the substance of humanity seem to take no account of people with intellectual disabilities. The notions of human rationality and freedom appear to be particularly problematic in this context. This study, firmly embedded in the teaching of the Catholic Church and employing arguments from its wealth, aims to demonstrate people with profound intellectual disabilities as fully endowed with and able to actualise humanity in its fullest.
Teologia feministyczna postrzegana jest przez wielu jako kierunek nieortodoksyjny. Bardzo często ... more Teologia feministyczna postrzegana jest przez wielu jako kierunek nieortodoksyjny. Bardzo często zarzuty te znajdują pełne uzasadnienie w twórczości poszczególnych teolożek, jednak czasem przybierają one odgórną tezę, która nie jest w żaden sposób weryfikowana. Niniejszy tekst chce wykazać, na ile teza ta jest prawdziwa w przypadku poglądów Elizabeth A. Johnson odnośnie różnicy płciowej. Warto podkreślić, że sama teolożka w swojej twórczości odnosi się krytycznie do nauczania Jana Pawła II na temat różnicy płci. Przyjmując za punkt wyjścia ową krytykę, zestawimy opinię Johnson odnośnie rozumienia podziału płciowego i nauczanie Jana Pawła II, aby zobaczyć czy rzeczywiście są one zupełnie rozbieżne i czy krytyka teolożki jest w pełni uzasadniona, biorąc pod uwagę jej własne poglądy.
W wyniku przeprowadzonych badań, w artykule wskażemy wspólne fundamenty myśli Johnson i Jana Pawła II, nie pomijając przy tym różnic. Naszym ostatecznym celem będzie próba zaproponowania takiego rozumienia różnicy płciowej, która opiera się na nauczaniu Jana Pawła II i jest w pełni zgodna z magisterium, ale równocześnie zainspirowana jest intuicjami teologicznymi Elizabeth Johnson i uwzględnia dokonania myśli feministyczno-teologicznej w tej kwestii. Z tego powodu ukażemy poglądy Johnson w szerszej perspektywie feministycznej oraz przedstawimy krytykę jej rozumienia różnicy płciowej przez inne autorki feministyczne.
Dziewictwo Maryi jest jednym z najbardziej problematycznych dogmatów dla mentalności współczesnyc... more Dziewictwo Maryi jest jednym z najbardziej problematycznych dogmatów dla mentalności współczesnych ludzi. W tym kontekście szczególnie trudny do zrozumienia wydaje się sprzeciw Kościoła wobec stosowania technik sztucznego zapłodnienia (in vitro oraz sztuczna inseminacja), które doprowadzają do poczęcia osoby ludzkiej bez stosunku seksualnego oraz równoczesna wiara w dziewicze poczęcie Jezusa. Niniejszy tekst spróbuje odpowiedzieć na pytanie: czy wiara w dziewicze poczęcie Jezusa stoi w opozycji do zakazu stosowania technik wspomagania rozrodu formułowanego przez Kościół? A także: czy dogmat o dziewictwie Maryi rzuca jakieś światło na problem właściwego sposobu poczęcia człowieka? Ponadto ze względów metodologicznych tekst zajmie się właściwą interpretacją dziewiczego poczęcia Jezusa, gdyż jest to konieczny punkt wyjścia do dalszych analiz.
An analogy between marriage and the Trinity was developed almost from the beginning of Christian ... more An analogy between marriage and the Trinity was developed almost from the beginning of Christian theological thought, although it was not always accepted even by the greatest thinkers (as for example Augustine or Thomas Aquinas). This theological tradition is continued by pope Francis who uses t he c omparison of m arriage t o t he Trinity.
Similarity between marriage and the triune God should be expressed in unity, openness towards the others (mostly towards offspring) and mutual respect: in absolute equality of a wife and a husband
and maintenance of their specific identity as a woman and a man.
“World is God’s body” is a metaphor developed in feminist theology. This paper tries to examine t... more “World is God’s body” is a metaphor developed in feminist theology. This paper tries to examine this metaphor by the lens of catholic church teaching. For this purpose poses a question of proper relation between God and world, of incarnation and human nature. The article tries to show the assumptions on which the metaphor “world is God’s body” is built and to name errors which it can produce while not forgetting about its positive sites.
Feminist theology striving for women’s liberation in the world and in the Church very often raise... more Feminist theology striving for women’s liberation in the world and in the Church very often raises an issue of the hierarchy of the Church. This is because women’s discrimination in the Church is most evident in the perspective of the hierarchy. It seems that the two most important demands to improve the position of women in the Church and to achieve equality of all members of the Church are a change of perception of ecclesiastical offices (as a service, not domination) and the possibility of women’s ordination. These demands are interrelated. In this paper I will present in greater detail the discussion about the second demand. Arguments for and against ordination of women will be set forth. I will also pay attention to another essential issue for the women’s liberation: it is a language through which we describe the mystery of God. According to the feminist theologians only inclusive language opens the way to perceive women as close to God as men. Moreover, the paper shows feminist theology as a successor of some conciliar conceptions of the Church and also in a certain
sense as a fruit of the Second Vatican Council.
Raniero Cantalamessa w swojej twórczości podejmuje problematykę związaną z bóstwem i człowieczeńs... more Raniero Cantalamessa w swojej twórczości podejmuje problematykę związaną z bóstwem i człowieczeństwem Chrystusa, próbując na nowo odczytywać prawdę ogłoszoną przez Sobór Chalcedoński w aktualnym kontekście. Autor podejmuje także dyskusję z pojawiającymi się współcześnie błędami dotyczącymi bóstwa i człowieczeństwa Chrystusa. Charakterystyczne dla Cantalamessy jest rozpatrywanie świętości Jezusa zarówno w kontekście Jego boskości, jak i człowieczeństwa. Ponadto Kaznodzieja Papieski pragnie ukazać, że przez Chrystusa poznajemy prawdę o tym, kim jest Bóg oraz kim jest człowiek. Formuła Soboru Chalcedońskiego mówiąca o dwóch naturach i jednej osobie w Chrystusie stoi u podstaw każdej refleksji chrystologicznej. Jest ona ramą, w którą wkładany jest obraz Chrystusa. Obraz ten jednak pod wpływem czasu nabiera wciąż nowych kolorów. Ciągle na nowo rozpoznaje się, czym jest bóstwo i człowieczeństwo w Chrystusie. Dogmat chrystologiczny pozostaje nadal otwartą strukturą zdolną wejść w reakcje w różnymi kulturami i językami. Cantalamessa w swojej twórczości podejmuje problem właściwego rozumienia osoby Chrystusa w dzisiejszej refleksji teologicznej. Jak dowodzi autor, problem tożsamości Jezusa jest nadal aktualny. Nowe spojrzenie na człowieka i świat implikuje powstanie nowych pytań dotyczących Chrystusa i Jego dzieła zbawczego. Ojciec Raniero podejmuje próby oczyszczenia współczesnej myśli chrystologicznej z błędów, które są wielokrotnie zaprzeczeniem podstawowych dogmatów. Autor demaskując je wskazuje na ich źródło i postuluje powrót do tradycji Kościoła, głównie Pisma Świętego i Ojców.
Dogmat o dziewictwie Maryi jest szczególnie problematyczny dla wiary dzisiejszego Kościoła, jak i... more Dogmat o dziewictwie Maryi jest szczególnie problematyczny dla wiary dzisiejszego Kościoła, jak i dla współczesnej teologii, w związku z czym podejmowane są coraz to nowsze próby jego reinterpretacji. Niniejszy tekst, choć szkicowo, jest jedną z takich prób. Naszą re-fleksję będziemy podejmować kierując się w szczególności wrażliwością feministyczną. Z tego powodu poddamy krytycznej ocenie stanowisko niektórych przedstawicielek teologii feministycznej, która jest szczególnie zainteresowana dogmatem o dziewictwie Maryi z powodu jego wpływu na postrzeganie (seksualności) kobiet, a także dlatego, że jego interpretacje są często efektem określonego rozumienia kobiecości. Zanim jednak przejdziemy do reinterpretacji dziewictwa Maryi, postaramy się dotrzeć do oryginalnego sensu tego dogmatu, aby ustanowić w ten sposób granice interpretacji, które – przynajmniej przez teologa – nie powinny być przekroczone.
One of the most important questions in feminist theology is a problem of the social roles of wome... more One of the most important questions in feminist theology is a problem of the social roles of women. Among them there are two distinctive roles – of a mother and of a virgin. Elizabeth Johnson, as a feminist theologian, also considers these questions and proposes the following interpretation. Maternity is seen by Johnson as an experience of happiness, suffering and also as a source of women’s strength. Johnson protests against the stereotypical thinking of a mother as a tender guardian. She highlights that a mother is able to be an aggressive defender of her children. She emphasizes that a woman has a value in herself and not only in being a mother. This way she wants to liberate women from the pressure of being mothers and from their total sacrifice for the sake of their children. Virginity is understood by Johnson as sign of women’s autonomy. She underlines that Mary’s virginity must be interpreted in a spiritual way in order to avoid creating grounds for depreciation of feminine sexuality.
In feminist theories and postmodern theories on human sexuality, we can observe the phenomenon of... more In feminist theories and postmodern theories on human sexuality, we can observe the phenomenon of abandoning strict division of sex. The question therefore arises: is feminism, and thus feminist theology, which establishes this division, still has reason for being? What is the relation between feminism and postmodernism – seen as one rejecting any essentialist thinking? Are they mutually exclusive? In order to explore these issues, the article presents, at first, views of the authors who are known as representatives of postmodern feminism. Subsequently the article delineates views on sexuality presented by queer theory, which seem to achieve thoroughly the postmodern demands. At the end, authors make an attempt to answer, how feminism and feminist theology could be inspired by postmodern thought without losing their identity.
The purpose of this paper is to show how Elizabeth Johnson depicts the First Person of the Trinit... more The purpose of this paper is to show how Elizabeth Johnson depicts the First Person of the Trinity in her book "She Who Is: The Mystery of God in Feminist Theological Discourse". Firstly, to highlight the peculiarities of the First Person, the author presents two other Persons of the Trinity. Secondly, the author describes the First Person, who Johnson calls Mother – Sophia, on the background of works of other feminist theologians who also portray God as Mother. The general conclusions are as follows. 1° Johnson assigns an important role to language which describes God. 2° Johnson prefers to assign some attributes to God in general rather than to particular Divine Person. 3° In spite of the second conclusion, we can find one distinctiveness of the First Person – it is to be the source and goal of all creatures but also the divine origin in the Blessed Trinity.
The church is founded upon the confession of faith in the true God. For this reason orthodoxy whi... more The church is founded upon the confession of faith in the true God. For this reason orthodoxy which mean correct belief or correct praise, is for the church a very fundamental issue. And if the ortodoxy is so important, the possibility and risk of heresy occur. So it was during the history of the church, and is no different today. Through the centruries the church has changed practice regarding those who propagate unorthodox thinking. In this paper, we will be show the instance of contemporary intervention of Magisterium and we will dicuss views, which were considered as to be false. The case of Elizabeth A. Johnson, which we are going to analyze, is a fine example of how the contemporary disputes takes place between theologian and magisterium because of broad documentation of these event. For the same reason (voluminous sources) text is to be limited to referencing the views of American theologian and their assessment by United States Conference of Catholic Bishops. However, we will try analyze some views of the author, which were particularly critized by bishops.
Journal of Disability and Religion, 2020
Two reasons can be seemingly identified for the fact that people with profound intellectual disab... more Two reasons can be seemingly identified for the fact that people with profound intellectual disabilities tend not to receive the sacrament of Confirmation. One of them seems to be a misguided and ambivalent perception of such people, either frequently considered” innocent saints” not needing sacraments at all, or perceived unworthy of receiving sacraments. The other reason seems to be a lack of adequate recognition of the importance of the sacrament itself. This text identifies the sacrament of Confirmation as crucial both for the very existence and development of every individual member of Christ’s Body.
Studia Bobolanum , 2020
It seems quite obvious that the so-called new feminism, clearly associated with the teaching of J... more It seems quite obvious that the so-called new feminism, clearly associated with the teaching of John Paul II, is not particularly enthusiastically received by the feminist authors of the mainstream feminism. The article begins with examples of criticism of the new feminism undertaken by two outstanding feminist theologians, Elżbieta Adamiak and Elizabeth Johnson, in order to assess the legitimacy of the allegations they make, both from the perspective of feminist postulates as well as the tradition and teaching of the Catholic Church. The text also tries to show the deepest reasons for the discord between the new feminism and the mainstream feminism. It sees them, above all, in free adopting of the post-enlightenment idea of freedom as total autonomy by the mainstream authors and the resulting undervaluation of tradi- tional female values such as dependence, weakness, receptivity and sensitivity. How- ever, the article also shows common points between the papal teaching on women and gender differences, and the views of the feminist authors. Finally, the text indicates some starting points for further reflection on the key questions of feminism: who is a woman and what does her liberation mean? Is it possible to rebuild the value system in such a way that stereotypical feminine values are noticed and highly valued? It also raises the question of whether the new approach to gender difference has a chance to contribute to building a healthier anthropology that sees humans not only in their greatness and strength, but also in weakness, fragility and dependence?
Logos i Ethos , 2020
The brain death definition, although starting from empirical data, is a purely philosophical conc... more The brain death definition, although starting from empirical data, is a purely philosophical concept based on concrete anthropological assumptions. These scientific data are only starting point which demands interpretation. The purpose of this study is to discover anthropological assumptions laying under the brain death definition – or rather, to be more precise, under two main types of brain death definition – and to confront the findings with view on the human being from Christian perspective, especially regarding the human bodility. Although it seems that most theologians and hierarchs of the Catholic Church are favorable towards the brain death definition, this idea is quite controversial from the catholic standpoint. This paper also engages in polemics with catholic theologians who try to reconcile the modern medical criterium of human death
with theological “definition” of death, missing precious threads of Christian tradition regarding the human being.
Theologica Xaveriana 188, 2019
Resumen: La mayor parte de la enseñanza eclesial y de la tradición teológica referente a la categ... more Resumen: La mayor parte de la enseñanza eclesial y de la tradición teológica referente a la categoría de Imago Dei es entendida de forma que no se ajusta a la realidad de las personas con discapacidad intelectual. Se trata, por lo general, de los argumentos que confinan el ser imagen de Dios a una serie de capacidades especiales del intelecto del humano, o a la capacidad de dominar sobre el resto de la creación. El objetivo de este artículo es proponer una interpretación alternativa de Imago Dei que de ninguna forma sea excluyente respecto de las personas con discapacidad intelectual severa. El texto se basa en la interpretación de la relación de la imagen de Dios, manteniendo la tradición que la une con la libertad y el dominio sobre la creación. Se muestra a las personas con discapacidad intelectual severa como sujetos que activamente hacen uso de la libertad y del dominio del mundo, pero de manera única, de acuerdo con su condición. Palabras clave: Imago Dei; imagen de Dios; discapacidad intelectual; antropología teológica; teología de la discapacidad.
Abstract: The bulk of the Church's teaching and theological tradition concerning Imago Dei appears to interpret the concept in a way that is hardly compatible with the reality of people with intellectual disabilities at best. This particularly concerns the themes in theological tradition defining God's image as special intellectual faculties common to human beings and/or their capacity for exercising dominance over the rest of creation. This article offers an interpretation of Imago Dei that is in no way oppressive for people with profound intellectual disabilities. It is inspired by the relational interpretation of God's image, whilst being also firmly rooted in the tradition linking it to aspects such as freedom and dominance over the rest of creation. It shows individuals with profound intellectual disability as subjects actively exercising freedom and partaking in dominance over the rest of creation, yet in a way unique to them and their condition.
Studia Bobolanum 29 nr 4 (2018): 23-53, 2018
People with profound intellectual disability are fully human. Could any Catholic theologian disse... more People with profound intellectual disability are fully human. Could
any Catholic theologian dissent? Apparently not. However, as soon as we
examine the notion of the humanity of people with intellectual disabilities
more carefully from the point of view of Catholic doctrine, we find ourselves
facing certain problems. It is not “whether” but “how” that seems
perplexing. It is beyond any doubt that people with intellectual disabilities
are human, but are they human in the very same way as us, intellectually
able? And if so, how can this fact be explained taking account of the
Church’s statement regarding the rational nature of human being, the rational human soul, the personal responsibility of every human person, the inalienable freedom of every human being, the capacity for either acknowledging or rejecting God, etc.?
The assurance of the complete humanity of people with intellectual disabilities is well grounded ... more The assurance of the complete humanity of people with intellectual disabilities is well grounded in the teaching of the Catholic Church. On the other hand the majority of the statements of the Magisterium regarding the substance of humanity seem to take no account of people with intellectual disabilities. The notions of human rationality and freedom appear to be particularly problematic in this context. This study, firmly embedded in the teaching of the Catholic Church and employing arguments from its wealth, aims to demonstrate people with profound intellectual disabilities as fully endowed with and able to actualise humanity in its fullest.
Teologia feministyczna postrzegana jest przez wielu jako kierunek nieortodoksyjny. Bardzo często ... more Teologia feministyczna postrzegana jest przez wielu jako kierunek nieortodoksyjny. Bardzo często zarzuty te znajdują pełne uzasadnienie w twórczości poszczególnych teolożek, jednak czasem przybierają one odgórną tezę, która nie jest w żaden sposób weryfikowana. Niniejszy tekst chce wykazać, na ile teza ta jest prawdziwa w przypadku poglądów Elizabeth A. Johnson odnośnie różnicy płciowej. Warto podkreślić, że sama teolożka w swojej twórczości odnosi się krytycznie do nauczania Jana Pawła II na temat różnicy płci. Przyjmując za punkt wyjścia ową krytykę, zestawimy opinię Johnson odnośnie rozumienia podziału płciowego i nauczanie Jana Pawła II, aby zobaczyć czy rzeczywiście są one zupełnie rozbieżne i czy krytyka teolożki jest w pełni uzasadniona, biorąc pod uwagę jej własne poglądy.
W wyniku przeprowadzonych badań, w artykule wskażemy wspólne fundamenty myśli Johnson i Jana Pawła II, nie pomijając przy tym różnic. Naszym ostatecznym celem będzie próba zaproponowania takiego rozumienia różnicy płciowej, która opiera się na nauczaniu Jana Pawła II i jest w pełni zgodna z magisterium, ale równocześnie zainspirowana jest intuicjami teologicznymi Elizabeth Johnson i uwzględnia dokonania myśli feministyczno-teologicznej w tej kwestii. Z tego powodu ukażemy poglądy Johnson w szerszej perspektywie feministycznej oraz przedstawimy krytykę jej rozumienia różnicy płciowej przez inne autorki feministyczne.
Dziewictwo Maryi jest jednym z najbardziej problematycznych dogmatów dla mentalności współczesnyc... more Dziewictwo Maryi jest jednym z najbardziej problematycznych dogmatów dla mentalności współczesnych ludzi. W tym kontekście szczególnie trudny do zrozumienia wydaje się sprzeciw Kościoła wobec stosowania technik sztucznego zapłodnienia (in vitro oraz sztuczna inseminacja), które doprowadzają do poczęcia osoby ludzkiej bez stosunku seksualnego oraz równoczesna wiara w dziewicze poczęcie Jezusa. Niniejszy tekst spróbuje odpowiedzieć na pytanie: czy wiara w dziewicze poczęcie Jezusa stoi w opozycji do zakazu stosowania technik wspomagania rozrodu formułowanego przez Kościół? A także: czy dogmat o dziewictwie Maryi rzuca jakieś światło na problem właściwego sposobu poczęcia człowieka? Ponadto ze względów metodologicznych tekst zajmie się właściwą interpretacją dziewiczego poczęcia Jezusa, gdyż jest to konieczny punkt wyjścia do dalszych analiz.
An analogy between marriage and the Trinity was developed almost from the beginning of Christian ... more An analogy between marriage and the Trinity was developed almost from the beginning of Christian theological thought, although it was not always accepted even by the greatest thinkers (as for example Augustine or Thomas Aquinas). This theological tradition is continued by pope Francis who uses t he c omparison of m arriage t o t he Trinity.
Similarity between marriage and the triune God should be expressed in unity, openness towards the others (mostly towards offspring) and mutual respect: in absolute equality of a wife and a husband
and maintenance of their specific identity as a woman and a man.
“World is God’s body” is a metaphor developed in feminist theology. This paper tries to examine t... more “World is God’s body” is a metaphor developed in feminist theology. This paper tries to examine this metaphor by the lens of catholic church teaching. For this purpose poses a question of proper relation between God and world, of incarnation and human nature. The article tries to show the assumptions on which the metaphor “world is God’s body” is built and to name errors which it can produce while not forgetting about its positive sites.
Feminist theology striving for women’s liberation in the world and in the Church very often raise... more Feminist theology striving for women’s liberation in the world and in the Church very often raises an issue of the hierarchy of the Church. This is because women’s discrimination in the Church is most evident in the perspective of the hierarchy. It seems that the two most important demands to improve the position of women in the Church and to achieve equality of all members of the Church are a change of perception of ecclesiastical offices (as a service, not domination) and the possibility of women’s ordination. These demands are interrelated. In this paper I will present in greater detail the discussion about the second demand. Arguments for and against ordination of women will be set forth. I will also pay attention to another essential issue for the women’s liberation: it is a language through which we describe the mystery of God. According to the feminist theologians only inclusive language opens the way to perceive women as close to God as men. Moreover, the paper shows feminist theology as a successor of some conciliar conceptions of the Church and also in a certain
sense as a fruit of the Second Vatican Council.
Raniero Cantalamessa w swojej twórczości podejmuje problematykę związaną z bóstwem i człowieczeńs... more Raniero Cantalamessa w swojej twórczości podejmuje problematykę związaną z bóstwem i człowieczeństwem Chrystusa, próbując na nowo odczytywać prawdę ogłoszoną przez Sobór Chalcedoński w aktualnym kontekście. Autor podejmuje także dyskusję z pojawiającymi się współcześnie błędami dotyczącymi bóstwa i człowieczeństwa Chrystusa. Charakterystyczne dla Cantalamessy jest rozpatrywanie świętości Jezusa zarówno w kontekście Jego boskości, jak i człowieczeństwa. Ponadto Kaznodzieja Papieski pragnie ukazać, że przez Chrystusa poznajemy prawdę o tym, kim jest Bóg oraz kim jest człowiek. Formuła Soboru Chalcedońskiego mówiąca o dwóch naturach i jednej osobie w Chrystusie stoi u podstaw każdej refleksji chrystologicznej. Jest ona ramą, w którą wkładany jest obraz Chrystusa. Obraz ten jednak pod wpływem czasu nabiera wciąż nowych kolorów. Ciągle na nowo rozpoznaje się, czym jest bóstwo i człowieczeństwo w Chrystusie. Dogmat chrystologiczny pozostaje nadal otwartą strukturą zdolną wejść w reakcje w różnymi kulturami i językami. Cantalamessa w swojej twórczości podejmuje problem właściwego rozumienia osoby Chrystusa w dzisiejszej refleksji teologicznej. Jak dowodzi autor, problem tożsamości Jezusa jest nadal aktualny. Nowe spojrzenie na człowieka i świat implikuje powstanie nowych pytań dotyczących Chrystusa i Jego dzieła zbawczego. Ojciec Raniero podejmuje próby oczyszczenia współczesnej myśli chrystologicznej z błędów, które są wielokrotnie zaprzeczeniem podstawowych dogmatów. Autor demaskując je wskazuje na ich źródło i postuluje powrót do tradycji Kościoła, głównie Pisma Świętego i Ojców.
Dogmat o dziewictwie Maryi jest szczególnie problematyczny dla wiary dzisiejszego Kościoła, jak i... more Dogmat o dziewictwie Maryi jest szczególnie problematyczny dla wiary dzisiejszego Kościoła, jak i dla współczesnej teologii, w związku z czym podejmowane są coraz to nowsze próby jego reinterpretacji. Niniejszy tekst, choć szkicowo, jest jedną z takich prób. Naszą re-fleksję będziemy podejmować kierując się w szczególności wrażliwością feministyczną. Z tego powodu poddamy krytycznej ocenie stanowisko niektórych przedstawicielek teologii feministycznej, która jest szczególnie zainteresowana dogmatem o dziewictwie Maryi z powodu jego wpływu na postrzeganie (seksualności) kobiet, a także dlatego, że jego interpretacje są często efektem określonego rozumienia kobiecości. Zanim jednak przejdziemy do reinterpretacji dziewictwa Maryi, postaramy się dotrzeć do oryginalnego sensu tego dogmatu, aby ustanowić w ten sposób granice interpretacji, które – przynajmniej przez teologa – nie powinny być przekroczone.
One of the most important questions in feminist theology is a problem of the social roles of wome... more One of the most important questions in feminist theology is a problem of the social roles of women. Among them there are two distinctive roles – of a mother and of a virgin. Elizabeth Johnson, as a feminist theologian, also considers these questions and proposes the following interpretation. Maternity is seen by Johnson as an experience of happiness, suffering and also as a source of women’s strength. Johnson protests against the stereotypical thinking of a mother as a tender guardian. She highlights that a mother is able to be an aggressive defender of her children. She emphasizes that a woman has a value in herself and not only in being a mother. This way she wants to liberate women from the pressure of being mothers and from their total sacrifice for the sake of their children. Virginity is understood by Johnson as sign of women’s autonomy. She underlines that Mary’s virginity must be interpreted in a spiritual way in order to avoid creating grounds for depreciation of feminine sexuality.
In feminist theories and postmodern theories on human sexuality, we can observe the phenomenon of... more In feminist theories and postmodern theories on human sexuality, we can observe the phenomenon of abandoning strict division of sex. The question therefore arises: is feminism, and thus feminist theology, which establishes this division, still has reason for being? What is the relation between feminism and postmodernism – seen as one rejecting any essentialist thinking? Are they mutually exclusive? In order to explore these issues, the article presents, at first, views of the authors who are known as representatives of postmodern feminism. Subsequently the article delineates views on sexuality presented by queer theory, which seem to achieve thoroughly the postmodern demands. At the end, authors make an attempt to answer, how feminism and feminist theology could be inspired by postmodern thought without losing their identity.
The purpose of this paper is to show how Elizabeth Johnson depicts the First Person of the Trinit... more The purpose of this paper is to show how Elizabeth Johnson depicts the First Person of the Trinity in her book "She Who Is: The Mystery of God in Feminist Theological Discourse". Firstly, to highlight the peculiarities of the First Person, the author presents two other Persons of the Trinity. Secondly, the author describes the First Person, who Johnson calls Mother – Sophia, on the background of works of other feminist theologians who also portray God as Mother. The general conclusions are as follows. 1° Johnson assigns an important role to language which describes God. 2° Johnson prefers to assign some attributes to God in general rather than to particular Divine Person. 3° In spite of the second conclusion, we can find one distinctiveness of the First Person – it is to be the source and goal of all creatures but also the divine origin in the Blessed Trinity.
The church is founded upon the confession of faith in the true God. For this reason orthodoxy whi... more The church is founded upon the confession of faith in the true God. For this reason orthodoxy which mean correct belief or correct praise, is for the church a very fundamental issue. And if the ortodoxy is so important, the possibility and risk of heresy occur. So it was during the history of the church, and is no different today. Through the centruries the church has changed practice regarding those who propagate unorthodox thinking. In this paper, we will be show the instance of contemporary intervention of Magisterium and we will dicuss views, which were considered as to be false. The case of Elizabeth A. Johnson, which we are going to analyze, is a fine example of how the contemporary disputes takes place between theologian and magisterium because of broad documentation of these event. For the same reason (voluminous sources) text is to be limited to referencing the views of American theologian and their assessment by United States Conference of Catholic Bishops. However, we will try analyze some views of the author, which were particularly critized by bishops.