In the course of his pontifi cate John Paul II delivered over 200 speeches to research workers, students, senates and chancellors of universities on various forums. As the research worker he always cared about the good of the university which he regarded as the masterpiece of culture for the sake of research efforts undertaken by it which include particular aspects of the reality and the didactic and educational activity which serves the entire mankind and the future of the young generation.

Indeed John Paul II addressed his speeches, letters and proclamations to Catholic universities but the subjects touched by him have an universal character, that is to say they relate to all universities. In the present study it has been treated of the most important aspects of the activity of the university. First of all the university ought to serve the truth. The pope considers the truth to be the greatest value from which all other values originate and to which they aim; every truth comes from God who is the Highest Truth.

John Paul II insists strongly on the ethical dimension of scientific research, especially in the subject of biogenetics and bioethics, since all scientific researches have to serve the good of the man and his development and also the respect of dignity of the human. As according to John Paul II modern universities become more and more dehumanised, therefore he insists on the restitution of their humanistic visage since the man and his good have to be the fundamentals of all knowledge. Two further arguments exposed by the pope refer to the neccessity of interdisciplinary research for the sake of fragmentation of particular scientific areas and their results, as well as the need of their synthesis and high qualifications of the professor’s staff who on the one hand have to deepen their specialistic knowledge and have to be the real authority for the young people. The university not only teaches but also educates.

The main aim of this article is to present necessary relations between the Bible (and biblical studies) - understood as a source of theology - and theology. At the beginning the author has shown a wide historical perspective of the main problem, which is changes in the ways of understanding the Bible and theology and relations between them. Than he has said about some modern ways of resolving this difficult problem, mostly from methodological perspective. He included also the reality of the Divine Revelation, the Church and her Tradition.

This year (18 XI 1965) it is the 40-th anniversary of the proclamation of the council constitution Dei verbum, which has influenced the dovelopment of the theology of revelation. In this article the author tries to relecture the reality of revelation according to the constitution, which has an interpersonal character whose Author is God revealed and the man is an adressat. God reveals Himself because of love to invite a human being to take part in eternal life. The fullness and endness of revelation has taken place in the incarnated Son of God. God has been revealing since the beginning of creation, in a particular to the first people (primitive revelation), during of history, different nations, until the election of Abraham. In the choosen nation God revealed the mistery of His will and he was acting for them to prepare humanity for His comming in Jesus Christ, which particulary has been shown by profets. The incarnated Son of God was revealing God by all of His life, His teaching, acting, behaviour towards people, and by passion, death and resurrection. In this article the author shows the meaning of revelation to the faith and christian life, Church, the world and theology. In his light the author criticises the pluralistic theology of religion.

The Divine Revelation – and in consequence Christian theology – connects a term ‘holiness’ with the nature of God who in relation to His creature is totally transcendent but in the same time is close to it and in His Son Jesus Christ, in a sense, united with it. Strictly speaking it is possible to talk about holiness under one condition: if one believes in the Holy One – God who is the source of any holiness. Holiness of God was fully revealed in Jesus Christ who through His revelation-salvifc deeds allowed human beings to participate in God’s holiness. Church, however, being holy from her nature (and participating in God’s holiness) has a task to proclaim holiness in the world and to practice it. The essence of holiness is always the same although holiness could be practiced in the Church and the world in many different ways. So understood holiness of Christian life – achieved especially in everyday life or in a way of heroic virtues – has a very important meaning for the credibility of Christianity. Holiness is present not only in a spiritual (‘inside’) life but also has outside refections which is so much important for a contemporary mentality marked by praxis and praxeology. holiness, however, could be recognized only from a perspective of faith.

Methodology of Fundamental Theology. Demonstratio Christiana

Summary

The article addresses the issue of demonstratio christiana in fundamental theology in three parts. First, traditional grounds for revelation fulfilled in Jesus Christ are demonstrated (1), followed by the contemporary presentation of the Christological treatise (2). Finally, a possibility of presentation of Christological and ecclesiological facts in harmonized categories is suggested (3).