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Mariology in Polish textbooks on dogmatics
after the Second Vatican Council
Chapter · January 2012
DOI: 10.13140/2.1.1277.5203





1 author:
Katarzyna Parzych-Blakiewicz
University of Warmia and Mazury in Olsztyn

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It covers various aspects on two main levels: obligatory problems and accompanying (additional) problems. (ed. Napiórkowski. it complies with general teaching requirements for a university course.C. Matka i Nauczycielka. Usiądek (Niepokalanów 1992). it presents a current state of a given subject field in a nutshell. 123-140. teologii i sztuce.C. subject matter has to be presented in compliance with source. Napiórkowski (Lublin 1991). Jezierski and K. The Second Vatican Council opened a new period in the history of theology.) S. Rev.M. Napiórkowski. in: Mary and Joseph at the origins of Christian culture. Wojtkowski (Lublin 1998). a decision-maker for the main issues covered in lectures and discussed at theological assemblies.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council.) Bernard Przybylski. Teologiczne studia o Bogarodzicy (Poznań 1965). Mariology in Polish textbooks on dogmatics after the Second Vatican Council by Katarzyna Parzych-Blakiewicz in: Mary and Joseph at the origins of Christian culture Editors: Katarzyna Parzych-Blakiewicz. kulcie. J. Important also is the Mariology of the Second Vatican Council: S. As for the method. Tekst i komentarze. (ed. It has been expressed by a new conception of a lecture on dogmatic theology based on the historico-salvific approach. Pneumatofora. Therefore. 1 The first Polish Mariology after The Second Vatican Council: Gratia plena. editors: K. Olsztyn 2012. Parzych-Blakiewicz & rev. (ed). (ed. Mariologia Soboru Watykańskiego II. A lecture on dogmatic theology is regulated by the theological rule that obliges a teacher to comply with the directions of the Magisterium of the Catholic Church. Przewodniczka. J. biblical data. Olsztyn 2011. Adhortacja apostolska Pawła VI Marialis cultus na temat rozwoju należycie pojętego kultu maryjnego. Dogmatics is a part of systematic (theoretical) theology. Napiórkowski.C. Kult Matki Boskiej w Polsce od Lumen Gentium do 1 . Parzych-Blakiewicz. According to the first principle. in: Matka Boża w wierze. as well as knowledge used for prognostication – kerygma. A textbook on dogmatic theology is designed for people willing to broaden their religious knowledge through systematic study. After The Vatican II. Nauczycielka i Matka. the Council recommends a systematic order consistent with Thomistic rules that harmonize philosophy and theology. They provide the basis for the reflection on church practice.) S. i. Pespektywa regionalna i uniwersalna. Wojtkowski. p.) S. This made fundamental changes to the methodology of theological education. J. Furthermore. The Second Vatican Council indicated general rules and principles specifying the form of dogmatics. Conciliar changes affected also the field of Mariology1. 297-313. J. Jacek Maciej Wojtkowski Publisher: Warmińskie Wydawnictwo Diecezjalne Olsztyn 2012 ISBN: 978-83-61-864-53-0 Pages: 123-140 Mariology in Polish textbooks on dogmatics after the Second Vatican Council* By Katarzyna Parzych-Blakiewicz A textbook is a general elaboration of a research area. temporalness as the reality to which the Divine Revelation relates.C.e. Polish academics used translated * Polish version of this paper: Mariologia w polskich podręcznikach dogmatyki po Soborze Watykańskim II. s. The second principle concerns the consideration of the historical aspect. Nosicielka Ducha. (ed.

J. The first part is about the person of Jesus. Budzik.) B. Matka Pana. Col 1:24. Wojtkowski. 2 R. Furthermore. vol. 2 . E. 6 Nicene Council (325 years) . Matka Boga i Matka Kościoła. Laurentin. “’Parental’ Mariology” of Jerzy Buxakowski. textbooks2 and locally written scripts3. Mariologia. Rom 8:18. Maryja w tajemnicy Chrystusa i Kościoła. Polish translation: W. 4 S.45. which focuses on Jesus’ human family. Great King…. 11:27-29.2. 2:3. Krótki traktat teologii maryjnej.1. 5:3-10. Eph 5:27. A. Maryja. It was not before the issue of the encyclical Redemptoris Mater by John Paul II (Mar. 1. and depicts the Church as the fullness of the Trinity Revelation. Lk 1:28. Warszawa 1989. Buxakowski. Andrzej Zuberbier The textbook on dogmatics by Prof. Courth.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. Olsztyn 2012. Adamiak. The basic truths of faith] has been divided into four parts. issued by: The John Paul II Institute of the Christian Culture for students of College of Theology for Laics in the Warmian Theological Institute. Mt 1:22-23.S. 25. The third reference to Mariology has been made in the Pentacostal context: the Blessed Virgin has been depicted as a role-model and the Mother of the Church (p. The Blessed Virgin has been showen as the head of Christians. s. The following presentation juxtaposes Mariology conceptions elaborated after Vatican II and contained in the publications of Polish dogmatists who are professors of dogmatic theology and authors of textbooks on Catholic Mariology. the Blessed Virgin has been presented as Christ’s Mother (p. Acts 1:14. Dogmatyka katolicka. Krakowiak (Lublin 1988). vol. “Personalistic Mariology” of Czesław S. (ed. Tarnów 1993.25-27. Mariologia (Olsztyn 1997). The fourth part concerns Christian life. in: Podręcznik teologii dogmatycznej. Lublin 1999. 1. All refer to the common Christological centre. 2. Andrew Zuberbier Wierzę.48-51). Cz. 2. 12:50. the fullness of which has been expressed by the dogma of the Assumption. Napiórkowski. Isa 7:14.51. 123-140. Polish translation: Z. The Blessed Virgin in the Christian faith according to the lecture of Rev. and a spiritual Mother. in: Mary and Joseph at the origins of Christian culture.) W. 55. Jn 1:13. Bartnik.3738. The material has been divided into five parts: “Christological Mariology” of Andrzej Zuberbier and Stanisław Budzik. Niepokalana. Wykłady i pisma mariologiczne. Parzych-Blakiewicz & rev. 1. The first has been included in a general. vol. 26:42. 3 Eg. J. (ed). amplified on the Ephesian Council (431) – about the historic birth from a Woman. Kijas and “The space of Mariology in theology” according to Stanisław C. The third part discusses ecclesiological problems. Czaja. 43-205. Poznań 2003. editors: K.M. The author refers to Mariology matters in three points. the author complies with the Mariology of Lumen Gentium. The second part shows Christ as revealing the full truth about God and realizing the Messianic prophecy. Pylak. Szymona. In the first part. 7 Under Your defence…. J. Adamiak. Lublin 2003. Zuberbier associates the co-operation between the Blessed Virgin and Jesus with Mary`s moral sainthood. the Second Vatican Council – Dogmatic constitution on the Church Lumen Gentium n. Cz. 3:31-35. Rev. in: Dogmatyka. 271-494. He also refers to the religious practice in prayer traditions7. 19. 3:23. 68. Christological Mariology Two lectures on Mariology has been chosen for the following presentation: Andrzej Zuberbier and by Stanisław Budzik. 28:19. 1987) that Mariology textbooks appeared4. Mariologia – Maryja Matka Chrystusa. Each reference has been based on biblical sources5. Gal 4:4. a model of religious and moral life. Beinert. christologically-centered elaboration of dogmatics. Proczek. The author takes into account conciliar statements6. E. Majewski. Adamiak. Traktat o Maryi. Kult Matki Bożej na ziemiach polskich w XIX wieku. 192-197). J. 5 This are following pericopes: Gen 3:15. Wojtkowski. 62. Blessed Virgin in the mystery of Christ and the Church according to Stanisław Budzik Redemptoris Mater 1964-1987 (Częstochowa 1994). Podstawowe prawdy wiary (Paris 1983) [I believe. F. 6:19. Kraków 1999. The part explaining the meaning of Jesus’ paschal mystery includes the motif of co-operation between the Blessed Virgin and Jesus (p. The second constitutes a separate work. 1. Warszawa 2006. 2:19. (ed. 97-99). Bartnik and Elżbieta Adamiak. Pelplin 2004.34-35. 56. p. p. E. “Proexistential Mariology” of Zdzisław J.about the true Deity and the true humanity of Jesus.

Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. 2. Lk 4:22. Blessed John Duns Scotus. J. Beinert. It depicts the person of the Blessed Virgin and then provides theological interpretation of her person and life. 40:34. the Marian cult. Prov 8:22-36. F. 2 . St Andrew of Crete. but is considered to be its development. 2. Rev 12. Deut 28:4. Barth.M. 1Sam 2:1-10. vol. Läpple and Polish: W. 271494). Marialis cultus. A. R. K. K. His lecture has been divided into five parts. J.Our Lady in the life of Christians (at church).the person of the Blessed Virgin. St Gregory of Nyssa. 4:21. 8:19-21. Ratzinger. 123-140. L. Pericopes supplementing the Marian content: Gen 17. Kraszewski. St Gregory Naziansen. Scheffczyk. He refers broadly to the theological period from the Middle Ages up to the Tridentine Council10. Lk 1. Balter. After discussing the primary content. 11 Eighth part of the dogmatic constitution Lumen Gentium and the perspective of the postconciliar development of renovation of the Marian cult. The author is paying attention to an apocrypha. J. Lublin 1999. Mk 1:1. 3 – the Blessed Virgin in the life of Jesus. It indicates the union of the Blessed Virgin with the Redeemer. Jn 2:1-11. Parzych-Blakiewicz & rev. The work is developed in six parts. The first part discusses the formation and the development of Mariology. St Hieronymus. Mk 3:31-35 (and Mt 12:46-50. Mt 13:55. Zeph 3:14-17. Immaculate Conception. L. Finally. 3 . Kostecki. German: K. This Mariology is not symmetrical to Christology. St John of Damascus. Journet. the Gospels and the Old Testament. 3:23-38. 12:46-50. Song 4:7. Council of Constantinopole (381). J. “About the Blessed Virgin” . Napiórkowski. Origenes. 9 Ephesian Council (431). 12 An historic and doctrinal side of the four Marian dogmas has been presented in this part: The Divine Motherhood. The second volume includes a part devoted to Mariology entitled “About the Blessed Virgin” (p. This suggests that his conception of Mariology is concentrated on the Christological phenomenon developed in the first theological interpretation of the person of Jesus Christ and the episodes of His life. S. L. he moves on to explaining the theological bases of the dogmatic systematization of the Marian truths of faith12. He provides a detailed insight into the leading ideas of the Mariology of the Second Vatican Council and in the postconciliar years11. Laurentin. First. 2. a discussion about the divine motherhood and the end of Mary`s life. St Ambrose. Judg 13. Granat. Rahner. Jdt 13:18. Ineffabilis Deus. in: Mary and Joseph at the origins of Christian culture. L. 19:25-27. 1. 10 Called authors of this period: St Albert of Great. Eph 1:4. Mt 1-2. p. Isa 7:14. St Germaine.C.the theological methodology for formulating the principle Marian content. Jn 2:12. Czesław Stanisław Bartnik is the author of a two-volume textbook on Catholic dogmatics14. Bishop Prof. John Paul II. the fourth depicts the motherhood of the Blessed Virgin. H. St Bonaventure. i. St Augustine. Paul VI. Bartnik`s lecture on Mariology revolves around four motives: 1 . Wojtkowski. Munificentissimus Deus. editors: K. W. St Epiphanius. The lecture also mentions the Mariological reflections of notable contemporary theologians13. 13 Theologians French. Redemptoris Mater.e. Bouyer. The purpose of theological interpretation is showing the meaning of theology in shaping christian life. Pius XII. St Hippolytus. he introduces the general methodological foundations of Mariology as a dogmatic treaty. he discusses the Mariology references in the Holy Bible8 and in the Patristic Period9. Olsztyn 2012. The author began the presentation of Mariological source references with the Bible: the letter to Galatians. the fifth refers to the Assumption and the sixth to the Marian cult. 2. the second presents biblical and apocryphal sources. Phil 2:12-13. He favoures the ancient theological antithesis Eve-Mary. Suenens. 2Sam 6:1-14. 11:27-28. The contributions of Czesław Stanisław Bartnik and of Elżbieta Adamiak express this approach. Gal 4:4-5. Y. J. R. Zech 9:9. 2Sam 7:12-16. L. Pius IX. Langkammer. Then. St Cyril of Alexandria. 4 . Lublin 2003. the Eternal Virginity.Mariology of Czesław Stanisław Bartnik Rev. Mk 6:1-6.-J. Italian. St Irenaeus.Theological methodology for formulating the principle Marian content 8 The periscopes has been chosen for the Marian context presentation: Gen 3:15. vol. affecting the use of such titles as God`s Mother Intermediary and Co-Redemptrix. . St Thomas Aquinas. Assumption. Bolewski. Stanisław Budzik is the author of the synthesis of Catholic Mariology “Maryja w tajemnicy Chrystusa i Kościoła” (Tarnów 1993) [The Blessed Virgin in the mystery of Christ and the Church]. the third shows the Blessed Virgin in the historico-salvific context. Kudasiewicz. Holy fathers: St Ignatius. Jn 21:15. he focuses attention on the Marian cult with regard to the rules of the Conciliar renovation of theology and the Church life. 14 Dogmatyka katolicka. Acts 1:14. 3:21. Dziasek. Ex 13:11-16.1. Personalistic Mariology Personalistic Mariology combines Marian and Catholic Mariology content. Życiński. 20:13. Lk 8:19-21). W. Congar. Melotti.

Our Lady in the Christian’s life Mary`s unique sainthood is theologically valuable because of the distinct context of the divine call to the fulfillment of the special assignment within the history of Salvation. Olsztyn 2012. . editors: K. the Blessed Virgin is to be presented as the person. i. shaped by the personal acceptance of God by a human being16. p. The author explains Mary`s privileges from the perspective of this calling. dogmatic and liturgical content. The lecture includes the presentation of theological methods with the Blessed Virgin as the subject of study. The social plot is developed within the notion defined as the history of Salvation. from the viewpoint of her individuality and socially valuable work. 17:3-9. Isa 7:14. The historico-salvific context has been worked out on the basis of Lumen Gentium and the Catechism of The Catholic Church.Mary`s Person Bartnik reconstitutes the biography of the Blessed Virgin on the basis of biblical data providing direct and indirect remarks (using biographical data of Jesus` life and including data concerning Joseph`s life) and apocryphal information. The Blessed Virgin is shown as an “icon” indicating written. Apocryphal sources have also been taken into account. The specificity of this approach is determined by universalistic personalism. Jn 1:14. Professor Bartnik shows the pluralism of theological approaches to Marian issues. in: Mary and Joseph at the origins of Christian culture. Gal 4:4-5. It is spread within the Marian cult in such form. 278. religious and ecclesiae-eschatological community. The participation of the Blessed Virgin in the history of salvation takes place within two dimensions: participation in Jesus` life and in the life of the Church. 123-140. contemporary theology raises a discussion over the subject of Mary’s salvific mediation. Mary`s impeccable morality is the second aspect of her sainthood. 15 Main biblical sources for mariology arguments: Gen 3:15.M. p.The Blessed Virgin in Jesus` life The Divine Motherhood is crucial for the dogmatic qualification of Marian issues. The ecclesial perspective of Marian matters is reproduced and worked out in compliance with dogmatic rules and needs determined by historical context. Prov 8:22-31. The characteristic feature is the consideration of the historico-salvific dimension. related to a method applied for theological research.e. Her ethical image is unceasingly renewed and presented by the Church as necessary to the formation of the faithful christian life. J. According to the research perspective of universalistic personalism. Lublin 2003. the space of human history. In the lecture of Professor Bartnik. 16 Bartnik shows the Blessed Virgin in historico-salvific categories – cf. The Blessed Virgin was endowed with privileges appearing in the prism of christological problems and experienced in subsequent generations of christians within the common sense of faith and the communion of saints. Bartnik`s Mariology is interpreted as historico-salvific. Wojtkowski. Mt 1-2. The Blessed Virgin is shown as the person fulfilling the special assignment in God's economy of salvation. Rev 12. . It presents Mariology from the perspective of the history of dogma – starting with biblical sources15. Lk 1-3. The christological perspective is developed in the historico-salvific flow which is more precisely specified by ecclesiological and anthropological issues. Bartnik presents this subject from the perspective of the natural mother-son relationship. vol. since she co-creates the history in which the salvation is performed. Mic 5:1-4. The historical image of the Blessed Virgin expresses also her spirituality which is inseparably connected with the specificity of the calling to the Divine Motherhood. 19:25-27. Dogmatyka katolicka. which has been adopted as the rule arranging theological issues in the matter of research and didactics. historical. In this area. Parzych-Blakiewicz & rev. the Mariology topics are described integrally. Both dimensions are based on maternal mediation: first physical. 2:1-12. Mk 3:32-35. 2. and then spiritual. up to The Second Vatican Council. That is why Mariology and the Marian cult are christologically conditioned by the Divine Motherhood. an individual being and member of a national. . 305. It starts with the person of the Blessed Virgin. Mk 6:1-6. It indicates per person the Blessed Virgin in her historic 4 .Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. through the Patristic and Scholastic systematization. The theological approach is two-stage: the presentation of the person of the Blessed Virgin in her ethical image and the symbolic use of Marian content for providing explanation and making progress in the research on the full content of God's Revelation. referring it to the exceptional relation between a saint person and God.

Job 14:1. Parzych-Blakiewicz & rev. 5:5. is an authoress of two Mariology textbooks: “Mariologia” (Poznań 2003) (26 volume in the series: The Help Library of Scientific) and “Traktat o Maryi”. 86:16. 103:17. St John (2:1-11. vol. New Ark of the Covenant. Dan 2:28. 3:33. in: In Persona Christi. 24:29. The first three parts show the image of the Blessed Virgin in the New Testament. Zech 9. ed. but first of all make the sign of salvation taking place in ecclesiology structures. Mariologia przyszłości…. Dziewictwo Maryi. Góźdź. Gospel of Pseudo-Matthew. 13. 3:1. Bar 4:27. The second. Joel 2:21-27. p. 2. Ps 34:3. 98:3. J. The Blessed Virgin and her attributes define not only the context of biblical history. Therefore.7.7. Sir 9:8. 6:1-6). A. Warszawa 2005-2007. Olsztyn 2012. 6. The fourth part consists of exercises. Majewski. spiritual and fuller sense. (ed. St Luke (Lk 1:26-38. 66:7-18. 17 According to: St Paul (Gal 4:4n). Księga na 80-lecie Księdza Profesora Czesława S. 27:1-11. the person of the Blessed Virgin is shown as the Daughter of Zion.37. the literary aspect.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council.9-10. A. 1:11. 38:17. 2Sam 6:1-11.) E. Content of the New Testament is juxtaposed with the Old Testament which underlies theological interpretation. Rev 12). Gospel of St Thomas. in the history of Christian theology. (ed. Full of Grace. The conclusion part offers suggestions of exercises. 7:20. Auxiliary: Gen 17. 13. See: J. Nadbrzeżny. Czaja. Lekan. 2. the Lord`s Servant. 573581. Isa 41. together with the history of their growth. vol. 22:23-28. vol. Adamiak. discussing biblical texts and indicating the subject matter should be aimed at obtaining the literal. there is an indication of apocryphal20 content that includes the interpretation of events not acknowledged as orthodox by the Magisterium of the Church. 1-6. Wojtkowski. Lam 4:21. Ezek 28:23. Both textbooks are structured the same way. The first pictures the Blessed Virgin in the New Testament.) K. Acts 1:12-14). 19:25-27. Hab 3:18. 3:17. 2:41-52. Lev 12. 19 The Marian pericops in Old Testament: Gen 3:15-16. 56:6-7. in: Dogmatyka. 4:12. in: In Persona Christi. 20 Protoevangelium Jacobi. 123-140. 31:3. Apocrypha play a significant role in lectures on dogmatics. The second textbook has been divided into five parts. “The treaty about the Blessed Virgin” – Mariology of Elżbieta Adamiak Elżbieta Adamiak. Bartnika.3. 107:9. Czaja. 10:14. the Middle Ages and the Reformation. 2Macc 11:20. Josh 1:5-9. There is information in pericopes that directly refer to Marian matters and are indirectly connected with the discussed topics. it is used as a base text in the following elaboration. 30:13. 2. in: Mary and Joseph at the origins of Christian culture. 18:17.11.) K. 60:4. Mic 5:1-4. Therefore. J. vol. Lublin 2009. which is necessary for a contemporary theologian. According to the directions of the Pontifical Biblical Commission for the interpretation of the Holy Bible. especially between those of the New Testament and the Old Testament. A. and Blessed19. Isa 7:14-16. and in the faith of the Church. with regard to the literary diversity of species. The main Mariological content in apocrypha sources comprises the period of Jesus` childhood and the topic of Mary`s end of life. editors: K. Mal 3:22. J. Since the second textbook entitled “The Treaty about the Blessed Virgin” has been included in the latest series of works designed for elementary study of dogmatic theology18. The greater depth of understanding of the meaning of the content can be achieved through showing the coherence of different pericopes. p. Zeph 3:14-17. 37:11. Num 3:46-47. Prov 31:21. 15:14. The first textbook consists of four parts. (Warszawa 2006) (Biblioteka „Więzi”).12. 3.8. as well as historical and editorial value should be analyzed. Adamiak. 89:11. Lublin 2009. 7:25. 28:15. third and fourth describe Mariology in the order of the history of dogma (the antiquity. Judg 2:8. 49:3. 2Sam 7:5-29. 11:27-28. 2:21-28. The didactic perspective developed within universalistic personalism becomes exhausted in Bartnik’s lecture through the exhibition of Mariology matters in possibly the broadest context. mainly because they originate from the dimension and ecclesiologicaly and anthropologicaly embedded in the christological foundation. First. Księga na 80-lecie Księdza Profesora Czesława S. 3:23-38. 8:19-21. Ex 3:11-12. 1Sam 2:2. The intuitions contained in the Old Testament appear in the New Testament. E. St Matthew (1:1-17. 1:18-25). the Present Day). Relevant meanings refer to the exhibition of the general foundations and ideas of the Old Testament which are suitable for the explanation of the theological phenomenon in the person of the Blessed Virgin. St Mark (3:31-35. 5 . The treaty also presents several Marian dogmas. The lecture starts with the detailed analysis of biblical sources17. Majewski. from The Faculty of The Theology of Adam Mickiewicz University in Poznań. 2. (ed. The fifth part explains the main Mariological foundations and conceptions that provide a synthesis of contemporary Mariology. Jer 1. 40:35. Bartnika. 561-572. 18 Dogmatyka. The dogmatic dimension has been conveyed through the presentation of the permanent content of Church teachings and the emphasis placed on their universal value. 35:1.M. p. Góźdź. Deut 10:21.

Two christological schools are discussed: Alexandrian and Antiochian. The lecture presents the conception of Pope John Paul II`s Mariology which is connected with personal trust in the Blessed Virgin and with the reflection contained in the encyclical Redemptoris Mater (1987). St Ambrose. Blessed John Duns Scotus and St Thomas Aquinas. There is a quotation from the statements of the Council of Basel (1439) and Trent (1454-1563). and therefore they reflect the emergence of new piety and spirituality. St Basil. St John Chrysostom. Parzych-Blakiewicz & rev. The lecture also presents Mary`s image in the writings of Reformers: Martin Luther’s. St Catherine’s of Bologna. Adamiak has two levels. The early Christian Eve-Mary parallel forms the ethical image of Our Lady in the context of her participation in God's Salvation plan. St Augustine. the emphasis is placed on the relationship with the teachings of the Second Vatican Council on the spiritual motherhood in relation to the Church. the Son of the Blessed Virgin. The subject of Theotokos and Christotokos which directly refers to the specificity of the unification of the Deities and humanity in Jesus Christ. representing the High and the Low Christology respectively. Munificentissimus Deus (Nov. announcing the dogma of the Assumption22. The lecture on Mariology in “The treaty about the Blessed Virgin” grounds on biblical and historical sources and complies with contemporary theological theories. Mariology embraces universal theological problems. which would later lead to the dogmatization of the truth about the Immaculate Conception and Assumption. The lecture discusses the Catholic doctrinal orientation that puts stress on the participation of the Blessed Virgin in the work of the Redemption. These titles are directly connected with the discussion over Jesus Christ’s Divinity and Humanity. editors: K. J. where the question of impeccability of the Blessed Virgin was raised. In the textbook. 23 Paul VI. Furthermore. The matter of the postconciliar renovation of the Marian cult on the basis Paul VI`s Marialis cultus (1974) has been discussed extensively. St Epiphanius of Salamis. St Athanasius. It highlights methodological borders between Mariology and Marian matters. as well as affect the contemporary Marian cult. A conciliar statement which constitutes the bases of the Marian doctrine about the Divine Motherhood and Mary`s Eternal Virginity has been quoted. 123-140. St Anselm of Canterbury. The textbook refers to the Mariology of the ancient Council of Ephesus (431). Christine’s of Pizan. in: Mary and Joseph at the origins of Christian culture. The development of this parallel leads to the representation of the Blessed Virgin as type of Church creating the community of the redeemed. quoting Pope Paul VI`s statement announcing this title23. and on the development of the mystery of the rosary. St Irenaeus of Lyon. The lecture explains the influence of the conciliar predicate on the development of the Marian cult. 8. Allocution Lumen Gentium. St Bernard of Clairvaux. St Ephrem the Syrian. Ulrich Zwingli’s.M. There are also statements by Pius IX. The work points to discussions over the Marian title of “the Mother of the Church”. 22 6 .Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. the Mariology of Patristic literature has been presented on two levels: the antithesis of Eve-Mary and christological disputes. The lecture on Mariology by E. as well as on the development of the Marian cult. There is a clear division between the christotypical and ecclesiotypical Mariology. Marian views of mediaeval women are mentioned: St Hildegard’s of Bingen. The following sources are indicated here: St Justin` “Dialogue with Trypho Jew” and St Irenaeus` “Against Heresies”. St Gregory of Nyssa. with regard to the Mariology of the Second Vatican Council. explained with the regard to the topic of the Virgin Mary. occurs in relation to Christological discussion. the Epistle Muliers dignitatem (1987) and Rosarium Virginis Mariae (2002). The following authors have been mentioned: Herman of Tournai. Marian content is about presenting the person of Our Lady according to biblical and historical sources. Olsztyn 2012. St Gregory Naziansen. Wojtkowski. which provided references to the saint`s origin and Mary`s glorious end of life. early Christian communities. Authors who contributed the highest number of Marian references have also been mentioned: St Clement of Alexandria. dogmatizing the Immaculate Conception21. Pseudo-Augustine. and by Pius XII. 1950). 1854). 21 Ineffabilis Deus (Dec. The textbook presents Mariology in mediaeval systematic reflection and refers to Marian problems in the context of the Reformation. and John Calvin’s. 1. p. The context of christological disputes touches the Marian topic by referring to the title of the Eternal Virgin and the Divine Mother. and St Mechtild’s of Magdeburg. The lecture covers the content of Church teachings on Mariology developed around four dogmas. In John Paul II’s Mariology. Genesis and the content of the Eighth part of the dogmatic constitution about the Church Lumen Gentium have also been taken into account.

Pelplin) [Theology of truths of the faith. Acts 1:14.54-55. Rev 12. Theological sources include liturgical texts showing the development of the Marian cult from the beginning of Christianity as well as works introducing into the mystery of Christ. St John of Damascus. St Justin. postconciliar of the Holy See26 and papal statements27. St Bonaventure. privileges (perpetual virginity and Assumption). Mother of God and Mother of the Church. the New Testament and the Tradition. St Augustine. The author refers to the conciliar. 29 A references: St Thomas Aquinas. St Bernardin of Siena. showing the ecclesiological context. Wykłady i pisma mariologiczne” (Pelplin 2004) [The Blessed Virgin. 1:39-56. p. The second opens the perspective of Mariological symbolism. Mt 1:18-25. Richard of Chichester.16. He also points to the development of science in Mary`s sainthood in the context of the Council of Basel. and the ethical image of the Blessed Virgin come from Patristic sources. Ezek 44:2.20. The entire lecture has been enriched with contemporary Mariology contexts and conceptions: the mariological perspective on pneumatology.M. St Peter Chrysologus. Olsztyn 2012. marital-familial and liturgical aspects. He also mentions the apocryphal contribution28. An accent is definitely put on the Bible24 and the theological Tradition as the bases of the presented dogmatic content25. up to the final dogmatization of the Immaculate Conception in 1854 and the Assumption in 1950. 13:55. and historical context defining the variable conditions of understanding and perceiving 24 A main mariological sources in The Bible: Gen 3:15. Buxakowski explains them in reference to the phenomenon of love raised within the trend of the spirituality of St Francis of Assisi and of St Grignion de Monfort. Jn 2:1-11. Finally. The arrangement of the subject matter takes into account the conception of the Mariology of the Second Vatican Council. 14:23-27. St Germaine. Problems are ordered according to subject matter. The central part consists of “statements” in which the author briefly summarizes the discussed content and defines its doctrinal value. mediation and kingship). Mic 5:2-3.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. especially those connected with the formation of the Christian life. Problems of the Eve-Mary antithesis. Mk 3:31-35. 25 Patristic authors: St Irenaeus. Transistus Mariae. editors: K. Each chapter is built according to the same schema. Eph 1:3-4. 19:6. St Alphonsus Liguori. Francisco Suárez. Minificentissimus Deus and Ad caeli Reginam (1954). The textbook discusses Marian problems of the Medieval period29 that concern the participation of the Blessed Virgin in the work of Redemption and her numerous saintly attributes. It is based on reporting and explaining the main biblical and historical content. the ecumenical context. The first shows the image of the Blessed Virgin as the person of Our Lady. Gospel of Peter. Signum magnum” (1967) and Marialis cultus (1974). 7 . 26 Ephesian Council (431). 11:1-9. Matka Boga i Matka Kościoła. 3:5. First. Ps 45:10-18. Paul VI`s documents: the enunciation announcing the title of Mother of the Church (21 Nov. ed. Ad diem illum (1904). The book consists of eight chapters. Gal 4. Gospel of Pseudo-Matthew.34. Isa 8:8. 123-140. J. St Francesco Salesio. the council of Trent. Wojtkowski. 3. 6:3.4. Arnold of Chartres. Lectures and Mariology writings (Pelplin 2004)] is devoted to Mariology. sainthood attributes (the immaculate conception. 12:46. St Hieronymus. Gospel of St Thomas. 2:13. The 6th volume titled “Maryja. St Robert Bellarmine. and feminist Mariology. Christi Matri (1966). Isa 7:14. Jerzy Buxakowski is the author of an eight-volume textbook on dogmatic theology entitled “Teologia prawd wiary” (Bernardinum. St Ignatius of Antioch. mission of the Church (participation in the work of Redemption. 1964). Parzych-Blakiewicz & rev. 6:42. Rev 1:5. Rev. included in Divine Revelation growing for ages in the religious consciousness and theological reflection of Christians. 27 Ineffabilis Deus. The sequence of chapters is as follows: motherhood (divine and spiritual).10. papal statements. Rev. Jer 31:22. Blessed John Duns Scotus. 9:1-6. St Epiphanius. Jn 1:13. Lk 1. Additional biblical texts serve to a making progress of explanations of fundamental plots: Ex 11:9. John Paul II: Redemptoris Mater (1987). ecumenical. Rom 8:29. 1Thess 2:13. St Ephrem. Second Vatican (especially Constitution Lumen Gentium and Catechism of the Catholic Church). Lk 3:23. St Albert of Great. the statements are reviewed with regard to contemporary theological reflection and pastoral needs. The Blessed Virgin is considered here to be a phenomenon which orders some of the theological problems. 1Cor 15:20-23.47. a given topic is discussed in biblical sources of the Old Testament. in: Mary and Joseph at the origins of Christian culture. Buxakowski concentrates on showing the border between the invariable context. by “Bernardinum” in Pelplin]. 28 Protoevangelium Jacobi. freedom from personal sin and life in mercy). the Divine Motherhood. St Cyril of Alexandria. “Parental” Mariology Rev. 2:35. St Anthony. 19:25-28.26-38.

dogmas. Jn 2:1-11. Mediator Dei. Przekroczyć próg nadziei (Lublin 1994). Christifideles laici. W. 12:20. 7:26-28. 32 Mariological contents in biblical sources: Gen 1. This is how he adapts the statement on Divine Revelation to the needs of a contemporary generation of listeners of the lecture and fundamentally provides pastoral orientation. 2:19. the Office of Annunciation of the Blessed Virgin. Elements constituting the coverage of dogmatics in a regular lecture are as follows: 1 . Mt 18:3-4. 1971). 3:17.Ancient texts of church fathers35. S. i. Paul VI`s: the homily during the beatification of Maximilian Kolbe (Oct.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. Redemptor hominis. LG. GS. Codex Iuris Canonici (1917). Ps 43. In compliance with the development of theology after the Second Vatican Council. It puts more emphasis on the role of Mariology in strengthening the Christian identity than on the content and history of dogmas. Marialis cultus. The conception of Mariology presented by Rev. Jer 1:8. Evdokimov. 13:35. p.14. 1995). Redemptoris Mater. who embrace the Limitless. Isa 7:14.M. the lecture is shown against the background of the image of the Church as sent with the salvific mission to a human being and the world33. is the author of the book entitled “Ty. it concerns members of the Church. Lk 1:35-50. 1Cor 2:12-13). Furthermore. 8. homiletic texts and hymns (St Ephrem. Ad caeli Reginam. This topic was expanded by Rev. Maryja w zamiarach Boga i w życiu ludzi” (Kraków 2004) [You. Joel 2:21-23. Jn 19:25-27. Olsztyn 2012. 31 Sources: Bible (Num 24:17. This ability is based on the liturgical foundation connecting supernatural reality with human life31. L. 1Cor 15:28. credo. Rev 12. Beinert. Eph 2:8-10.29. 8:31-32.10-11. Rom 8:2. 34 John Paul II`s: Redemptoris Mater.13. Ecclesia in Europa. Lk 1:6. Leo XIII`s: Divinum illud munus. 2 Mariology topics in the context of the history of dogma are discussed. 2002. Florenski. Aug. Eph 1:3-6. There is a referring to the apocryphal literatures. 19. Mt 1:18-2. P. 4:16. Ratzinger. ancient recordings and prayers such as: “The Blessed Virgin…”. The texts underlines the uncommonness of Mary`s sainthood as resulting from her special participation in the life of God through privileges and preservation of mercy. the lecture discusses Mariology of trust by John Paul II34. Saint Vincent of Lérins. LG. 36 R. Lk 1:26-56. Josh 1:9. Buxakowski is based on the phenomenon of motherhood-parenthood. Rev 22:20). Ex 3:12. The image of the Blessed Virgin as “all for the man. but a didactic aid. Letter of The Congregation for Divine Worship and the Discipline of the Sacraments about the calling Regina Familiae in The Loreto Litanies (Dec. GS. 8:19-21. speeches: Dec. Acts 1:13-14. Acts 1-2. Mulieris dignitatem. Col 1:24. in: Mary and Joseph at the origins of Christian culture. 8 . The motherhood of the Blessed Virgin constitutes the paradigm of the Christian nature of marriage and family. J. Marialis cultus. “Angelus Domini…”. 11:27-28. 1Cor 1:27. Accompanying contents: Gen 2:17. Ineffabilis Deus. Indissoluble bonds with Christ are formed in this love30. Rosarium Virginis Mariae. marriage and family. D.the whole is based on biblical sources32. co ogarniasz Nieogarnionego. 5:8.e. Mk 3:31-35. editors: K. The author familiarises the reader with the image of the Blessed Virgin first as “all saint”. Paul VI`s: Marialis cultus. and also the Massliturgy on ceremonies of the Virgin Mary. liturgical works and inspirations of the thought of contemporary outstanding theologians36. Zdzisław Józef Kijas OFM Conv. 35 The Akathistos of God`s Mother (V-VI). 3:21. J. In the lecture on Mariology pastoral topics revolve around three subject fields: priestly formation. this work is not a tutorial. 4. 17. Mk 1:11. Judg 6:12-16. the Anaphora from the Liturgy of St Basil. 2:15. Rom 3:22-25. 16:16. liturgy and the Marian cult. Lk 1:26-49. 15:4-5. 3 . it is included in a salvific dimension.51. Such a Marian image is associated with the theology of trust by John Paul II. 1978. The motherhood of the Blessed Virgin belongs to physical and spiritual categories. Bułgakow. “Under Your defence…”. Zech 9:9. Munificentissimus Deus. the Church and the world” can be inferred from the subsequent analyses. Guardini. It consists in the creation of love among family members in the Holy Spirit. 30 Sources: Bible (Mt 1:20. P. Mar. Gal 4:4. The Blessed Virgin in God`s intentions on people’s life (Kraków 2004)]. Parzych-Blakiewicz & rev. the Office of the Dormition of the Blessed Virgin. Jn 14:26. and then as “all for God”. Buxakowski in the theology of marriage and family as elements constructing an ecclesiastic community. 25. In fact. St Ambrose) and poetry. Apostolicam actuositatem. Buxakowski’s Mariology is developed within the issue of mediation and kingship. The “parental” conception of Rev. 15:1-7. 1984. Unitatis redintegratio. Mt 3.20. The liturgical aspect of “parental” Mariology depicts the Blessed Virgin as a guide and a teacher of the Christian way of life. 2:1-20. Benedictus XIV. 1Jn 4:1-3 2Jn 7. Zeph 3:14-15. Wojtkowski. Jn 14:6. 1Jn 1:1. Bonhoeffer. 2:25nn. Scheffczyk. Pius XII’s Mystici corporis. DV. According to the pontificate parallel to the date of origin of the publication.Conciliar and papal teachings are taken into account. 33 Numerous referring to: LG. Humanae Vitae. 34:6-7. 123-140. John Paul II`s: Ecclesia de Eucharistia. 31. Proexistential Mariology Prof. Sacrosanctum concilium. Rosary. 4 . Jn 13:1.12.

Napiórkowski provides reasons to elaborate one of the basic elements of the historico-salvific theological method which can be defined as the paradigm of the Virgin Mary or the pneumatologymariology canon. 5. It teaches the theological “way of thinking” that explains the economy of Salvation and helps to materialize it in human history39. placing theological attention on the Blessed Virgin is reasonable for purposes of the salvific mission completed within the Church. 37 The theme developed on the basis of revelations of crying of Our Lady of La Salette. and contemporary political. Parzych-Blakiewicz & rev. Parzych-Blakiewicz. 159-169.J. and the commitment of Christians in the Marian cult is seen as a special way of man to God. Świdnica 2007. Wokół encykliki Spe salvi Benedykta XVI. This saint modeled his conduct on the Immaculate. Prof. p. S. B. The lecture is delivered from the historico-salvific perspective. „Matka Pana” (Niepokalanów 1998) [The Lord`s Mother (Niepokalanów 1998)]. The Holy Spirit surrounds her with unusual attendance during the fulfillment of the calling to the motherhood towards the Messiah. Thus. Parzych-Blakiewicz. p. in the encyclical Spe salvi – see K.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. 5. The main ones include: „Służebnica Pana” (Lublin 2004) [The Lord`s Servant (Lublin 2004)]. Wojtkowski. deserves special attention. editors: K. Therefore. The Blessed Virgin is a person filled with God's Spirit up to the limits of her humanity. Kijas. Mariology space in theology The Mariology thought of Stanisław Celestyn Napiórkowski OFM Conv. Celestyn`s Mariology is based on three leading ideas: the renovation of the Marian cult according to the teachings of the Second Vatican Council. cultural and ideological transformations. Such an image of the Blessed Virgin creates prism of reflection over God's Revelation. 30. Kraków 2005. Z. p. Mariologia jako przestrzeń syntezy dogmatyki. Rev. Grasping the general concept of the theological thought of Rev. p. The Blessed Virgin is depicted as a model of Christian life. 38 9 .M. articles and collections dedicated to Mariology problems. 39 Mariology after the Second Vatican Council in the historico-salvific flow appoints the direction of the development in the aspect of the theological place in the theological method – see: B. 186. 123-140. 179 – the author indicates the document of the International Marian Academy (2000) describing Mariology as the discipline integrating all theological treaties. Wprowadzenie do myślenia teologicznego. in: Mary and Joseph at the origins of Christian culture. Nowadays. The answer is influenced by the facts of theological tradition and refers to the experience of the Christian life in the context of the Virgin Mary’s revelations37. Lublin 2003. which has been expressed by the Immaculate Conception. Cz. The perspective of this method is defined by the pneumatology-mariology paradigm applied to the explanation of the salvific moment taking place in a human being. The pneumatology-mariology aspect is focused on the human being as the addressee of the salvific mission of the Church. In the perspective of the postconciliar development of eclesiotypic Mariology. Teologiczny paradygmat maryjny w perspektywie nadziei chrześcijańskiej. theologians’ suggestions to consider the Blessed Virgin as a theological phenomenon are becoming increasingly strong. Olsztyn 2012.e. p. contemplating her attitude to faith and devotion to God. Napiórkowski is the author of several monographs. Perspektywy rozwoju mariologii po Soborze Watykańskim II. Kijas is distinguished by the bottom-up perspective in discussing Marian dogmas.) K. 223. The similar mariological construction is in the structure of Benedict XVI`s Marian thought. The approach to Mariology presented by Prof. 111. The proexistential context of the spirituality of the Virgin Mary was developed on Christotypic Mariology with ecclesiological and anthropological accents. The goal is to perceive the person of the Blessed Virgin as to the most notable member of the Church and the most involved in Christ’s Mystery. p. Kijas considers it to be the model of a theological approach consisting in rational “clinging” to God38. J. Napiórkowski is important in showing the specificity of the historico-salvific approach to theological research. the ecumenical meaning of Mariology and the historico-salvific prism of the Virgin Mary in theology which indicates a pneumatological perspective in theological anthropology. Biblioteka Hosianum in Olsztyn. Matka Boża. „Matka mojego Pana” (Opole 1988) [My Lord` Mother (Opole 1988)]. ecumenical dialogue. i. the question “Who is the Blessed Virgin for a contemporary man?” is of primary importance. Bartnik. Olsztyn 2010. the proexistential context of this spiritual experience affects the specificity of the theological approach. The theme of the Immaculate Conception of the Blessed Virgin is developed on the basis of spirituality and the Mariology conception of St Maximilian Kolbe. Przybylski. Ferdek. Nasza siostra – Córa i Matką Pana. in: Zbawienie w nadziei. (ed.

Cz. in: Szkice o teologii polskiej. St Ephrem. The history of the Marian cult warns against the mistake of assigning the Blessed Virgin a place due to God as a savior. Lumen Gentium (1964). St Bonaventure and Blessed John Duns Scotus). such as Genesis 3:15. S. Under Your defence…. Theological studies prepare witnesses of faith to help others to understand spirituality meanders and religious experience. (ed.C. Teologiczna analiza współczesnych polskich pieśni maryjnych. J. R. (ed. in: Mary and Joseph at the origins of Christian culture. Angelus Domini…. As a result. 89-100. p. Guardini. K. 30.C. In independent treaties. L. Roma 1993. Laurentina. which helps a believing Christian to change common history into the history of Salvation. Munificentissimus Deus (1950). Conclusions In present-day theology. S. 34. Pek. K. (ed. Il contributo Della Chiesa polacca all`elaboratione Della dotrina mariologia de Concilio Vaticana II. the feminist theology. Księga pamiątkowa z okazji siedemdziesiątych urodzin Księdza Profesora Tadeusza Rogalewskiego.) A. According to theological reflection. The presence of Mariology in an academic lecture keeps the right position of Mariology and Marian content in the hierarchy of the truths of faith. Lectures always include references to the European literature on Mariology (authors most often refer to Y. Częstochowa Pasierbiec 2006. K. p. the knowledge of biblical history and the history of the Ancient Near East. Olsztyn 2007. Wiara w Niepokalane Poczęcie Najświętszej Maryi Panny w Polsce w świetle średniowiecznych zabytków liturgicznych. Królikowski. G. articles: L. 125-144. Relevant information is obtained from biblical descriptions of the life of Jesus and His followers. Współczesna maryjność polska i jej związki z modelami religijności XV i XVI wieku. St Epiphanius and St Germaine). and L. Gąsior. Melotti). 41-62. Scheffczyk. Polska mariologia śpiewana. It also shows how to lead a Christian life according to the example set by the spiritual and ethical image of the Blessed Virgin. Deus semper maior. Wojtkowski. Parzych-Blakiewicz & rev. to the conceptions of Marian spirituality formed by outstanding Christian figures (such as St Francis of Assisi. p. the basic Mariological analysis is supplemented with existential aspect and contextual problems. 1983. 10 . patristic sources (especially St Irenaeus. the focus is on the image of the Blessed Virgin. Lublin 1958. Na polskiej drodze maryjnej. 158-175. Ratzinger. Bartnik. Studying it broadens horizons of theological thinking. Bułgakov.C Napiórkowski. Mariologia polska po Soborze Watykańskim II. which makes her Immaculate and Assumptive. Wojtkowski. the state of research of Polish Mariology is successively developed40. St Thomas Aquinas. R. „Communio” (Polish version) 5(1983). „Roczniki Teologiczno-Kanoniczne” vol. Olsztyn 2012. Problem „teologii polskiej”. Teologiczny obraz Boga w mariologii polskiej XX wieku. Congar. and to Marian prayers (the Blessed Virgin…. f. p. the Gospel of St Thomas. St Ignatius.) S. op. Polish academic Mariology is sensitive about indicating the only salvific mediation in Christ and the magnitude of God's charity surrounding and filling the person of the Blessed Virgin. the Gospel of Peter. editors: K. 123-140. the story of the Virgin Mary is revived due to a new deepened interpretation. Textbooks on dogmatics are designed for Christian students of theology who wish to deepen their understanding of their faith.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. Marialis cultus (1974). which include: the theology of the Marian cult. Furthermore. the theology of marriage and family and the theology of Christian spirituality. 2. J. 121-127. such as Luke 1. p. but are principally aimed at finding deeper meaning. Napiórkowski. 28-31.cit. Poznań 1988. Współczesna mariologia polska. Darowski. Galatians 4:4-5). Ineffabilis Deus (1854). John 2.C. Authors of textbooks generally distinguish between Marian and Mariology problems. Isaiah 7:14. A lecture is based primarily on biblical sources (of the Old Testament. of the New Testament. Teologia wobec kultu maryjnego w Polsce.J. J. Mariology is an independent research area. Bartosik. in: Szkice o teologii polskiej.) E. Kopeć. Acts 1. p. Napiórkowski. Wiszowaty. (ed. On a Marian level. Thereby. in: Pro animarum salute. p. Napiórkowski. Wojtkowski. S. the Gospel of Pseudo-Matthew. Transistus Mariae).. Akathistos and Offices from the Eastern liturgy). S. Mariology is included in the coverage of dogmatics. 1987. monographs: J. p. Lublin 2009. Balter. 6. 19. What is more. Pek. J. Redemptoris Mater (1987)). There are also references to doctrinal statements and church documents (especially to verdicts of the Ephesian Council (431) and the Council of Constantinopole (381). along with the opinion of mediaeval theologians (especially of St Albert of Great. Specyfika kultu maryjnego w Polsce. Lublin 1988. 29-40. the history of her life and the spiritual profile. St Justin. „Collectanea Theologica” 54(1984) 2. Mariology problems are also based on biblical data.) S. „Roczniki TeologicznoKanoniczne” vol. J. Great King…. depicting the Blessed Virgin serves as a means 40 Issues of Group Works: Gratia plena. St Louis Grignion de Monfort and St Maximilian). Poznań 1988. theologians perceive the faith of the Blessed Virgin as the model of a cognitive approach towards God's Revelation. 6. Integral studies provide insight into the content of apocrypha (Protoevangelium Jacobi.M. f.

C. zwłaszcza w małżeństwie i rodzinie. Wyjaśniono także specyfikę mariologicznej przestrzeni w teologii (wg S. events. p. Bartnik. Budzik. in: Mary and Joseph at the origins of Christian culture. Therefore. Napiórkowski. Wykazano. Buxakowski. . dogmatic. through the variety of signs. Adamiak. the contemporary threats to the development of Christianity resulting from the strong secularization of society have to be taken into account. It is necessary to familiarize the youth of today with this Polish and Christian Tradition: “through” the Blessed Virgin and “with” the Blessed Virgin to the discovery of the meaning of Christianity and formation of one’s own Christian humanity. do teologii dogmatycznej. of presenting the image of God Who loves man. ukierunkowanie maryjnej tematyki w kontekście codziennego życia chrześcijan. Napiórkowski. „rodzicielska” – tj.Our Polish experience of faith knows the efficiency of the intercession of the Blessed Virgin. Mariology should show Marian and Mariological content in a way that is not only logical and methodologically well-ordered. The existential value implies the goodness resulting from increasing knowledge about the content of God's Revelation and from acquiring the skill of its reinterpretation. 123-140. English consult: Anna Bojarska and Dominic Sheridan Mariologia w polskich podręcznikach dogmatyki po Soborze Watykańskim II Streszczenie W artykule omówiono podręczniki polskich autorów. Mariology comprises themes connected with a spiritual life based on a dialogue with God. people and also through the experience of the depth of one’s own person.S. this dialogue leads to the achievement of full humanity in the union with God and is an essence of Christianity. That is why Mariology shows the main principle of the worship of God – directing believers to accept the salvation. On a personal level. Ferdka). personalistyczne (wg Cz. Kijas. polska teologia. Parzych-Blakiewicz & rev. Słowa kluczowe: mariologia. W konkluzjach dokonano podsumowania i wskazano postulaty związane z wykładem polskiej mariologii: konieczność rozwoju mariologii jako dyscypliny teologicznej. This is because God is speaking to man “here” and “now”. Napiórkowskiego i B. Zuberbiera i S. podręczniki. Zuberbier.The development of Mariology which would show the existential value of theology as a domain of science is necessary. Ferdek Key words: mariology. dogmatyka.Katarzyna Parzych-Blakiewicz: Mariology in Polish textbooks on dogmatics after the Second Vatican Council. Furthermore. editors: K. Buxakowskiego). Postulates for the lecture on Polish Mariology: . Budzika). Wojtkowski.M. które odnoszą się do tematyki mariologicznej. J. Zuberbier. and is present. Adamiak. Bartnik.The vision of Mariology as an element of theological method raises a need for analyzing the relationship of Mariology with the remaining fields of dogmatics and other theological subjects. Polish theology. rozwój mariologicznej wizji metody teologicznej integrującej różne aspekty teologiczne. Ferdek 11 . textbooks. Adamiak. w perspektywie rodziny chrześcijańskiej (wg J. Olsztyn 2012. że w mariologii polskiej wykładanej w szkołach wyższych dominują następujące ujęcia: chrystologiczne (wg A. but also understandable and familiar to the human feelings of a young person – the listener of the lecture. Kijasa). proegzystencjalna (wg Z. Buxakowski. loving and merciful. .J. Budzik. Kijas. Bartnika i E. There is a need for placing Mariology in a wider ecumenical context and an interreligious dialogue.