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Zawarte w tytule referatu określenie „mowa serca” jest odwołaniem się do metafory serca. Jest to także wyraz uznania, jakie mam dla księży sercanów jako gorliwych głosicieli słowa Bożego, zwłaszcza w formie misji i rekolekcji parafialnych. Ów niewątpliwie nieco kurtuazyjny zabieg posiada również głębsze, retoryczno-homiletyczne uzasadnienie. Dlatego też temat referatu wymaga obszerniejszego wyjaśnienia.
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The teaching of Bishop Kazimierz Majdański is rooted in the long history of Polish preaching, initiated, among others, by Rev. Piotr Skarga, St. Andrzej Bobola, Abp. Jan Paweł Woronicz. The character of the discussed sermons consists above all of the respectful attitude of the speaker for the cultural heritage, his concern for religious and social life in the diocese, as well as certainty in the values being held to, biblical references, and breaking schematism. The aim of this paper is to show the language mechanisms which in the preacher’s intention are to build a community and sense of regional identity of the Szczecin workers. Analyses were conducted on the examples of sermons from 1980–1987 delivered to the Szczecin shipyard workers on the anniversary of the December 1970 events and the 1980 strikes.
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GEN 3,22A ALS IRONIE?
Dieser Aufsatz versucht, Gen 3,22a literarisch auszulegen und fragt dabei nach der versteckten Bedeutung, die der Autor in seine literarische Darstellung hineingelegt hat. Die Rede Gottes in Gen 3,22a scheint im umgebenden Text eher unverständlich zu sein. Denn die Aussage der Schlange, dass es möglich sei, durch die Erkenntnis von Gut und Böse gottgleich zu werden, wird als bloße Lüge nachgewiesen. Daraus lässt sich folgern, dass Gen 3,22a pure Ironie ist, die eine beißende Kritik Gottes an der Herausforderung durch den Menschen zum Ausdruck bringt.
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This article deals with the classical text cycle ofTibetan religious practice "The Profaund Dharma of the Natural Liberation through Contemplating the Peaceful and Wrathful Deities"that was written down in the 14th centuary, explaining phenomena of the death moment, as well as the period of existence after the death. The title of the text is a topical problem, because in Western society, already starting with the first translations, this book is known with a completely different name ( "Tibetan Book of Living and Dyingj, thus creating quite another perception and approach than in Tibetan culture. Alongside with the analyses of the title of the text,the article also traces back to the historical emergence of dying rituals and afterlife theory in ancient India and Tibet.
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This article presents the papal theology of the body within the scope which concerns the sacramental grace given to a man and a woman in the marriage. This grace, in a special way, concerns relationships created by a man because it is they that were deprived of the basic dimension of the unselfish gift by original sin. This gift was given to a man by the Creator and on the basis of this gift the man had to share himself with another human being. The incarnation of the Son of God was God's response to the mistrust that undermined the communion of God with a man, together with the essential human communion, that is, the marriage. Through the sacraments we have access to the fruits of the Passover of Christ. In the sacrament of marriage these fruits enable people to enter again into a dimension of the selfless gift of the self given to another person.
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The theme of this paper is an extension of Katičić's study "Hoditi-roditi" (Walk-Give Birth) and its aim is to show a number of similarities between a reconstructed old Slavic deity of vegetation and a recent popular belief in the Near East in el-Khader, "the Green". El-Khader is a deity of vegetation; he is called "the Green", he is always on the move, he rides on a white horse, walks over the sea, his sanctuaries are either in oak forests by water or on hills, he brings rain and protects the wounded from arrows. El-Khader-s significant features can be recognized not only in the cults of the Phoenician deities of vegetation, Adonis and Baal, but also in the ancient Egyptian (Oziris), Babylo-nian (Tammuz) and Sumerian (Dummuzi, Inanna) cults. Regardless of a possible, and likely, influence of the religion of horse-breeding invaders from the north, who are very similar to Indoeuropeans (the figure of the thunderer on a horse), the explanation for the above-mentioned parallels should be searched for in the most ancient periods of plant cultivation, on the very threshold of agriculture.
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Anonymous Life of Saint Avitus, the Bishop Vienne is an interesting example of a medieval hagiographic work. The article takes up the topic of the relationship between the presented work and the epistolary legacy of its main protagonist. Life of Saint Avitus, however, is rather a cursory presentation of the life of the bishop of Vienne, and it is not precise in quoting his literary work. It relies mainly on the life of his brother Bishop Apolinar, focusing on the controversy with King Sigismund and the miracles performed by Apolinar. Admittedly, in Avitus correspondence, the confirmation of many facts mentioned in The Life of Saint Avitus can be found, nevertheless the purpose of its author was clearly marked – to show and justify the sanctity of the Bishop of Vienne. The article is supplemented with the first Polish translation of The Life of Avitus of Vienne (Żywot Awita z Vienne).
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The article shows the author’s attempt to consider iconography subject of "Madonna’s Coronation" that was new for the west European religious art of the 12th cent. through the prism of feudal model of society and to carry out its interpretation from point of display of secular ideals.
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Ivailo Petrov's novel 'Wolf Hunt' is a dramatic saga with a story covering a long and contradictory period of Bulgarian history, from the first years after World War II to 1965. The fates of Ivan Shibilev, Mona Zhendo, Kalcho, Nikolin, Stoyan Kralev and their sons and daoughters intertwine and grow apart in passions and conflicts. This book is the story of people who are born during a totalitarian regime or die, frequently because of what they love. The hunt is the symbol of their thirst for revenge, the Old Testament 'an eye for an eye', with the outcome/redemption being presented as a pain of the soul caused by the loss of human happiness. The study discusses the presence of biblical motifs and images and the manner in which the author of the novel works with them. The moral categories through which each individual considers his/her life are skilfully woven in the book by the careful use of biblical symbols and messages. The characters in 'Wolf Hunt' fully experience the passions and sufferings of the Old Testament characters, thereby redeeming the original human sin.
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The main points in the report highlights the relationship between the living and the dead, between the private and the common prayer, and the unity of the Church. The private prayer for the dead occurs spontaneously, since it is an act of the love for your own, and from there it flows into the common prayer, because the Church has always helped its members by praying for the dead during the holy Divine Liturgy. The other main focus is the merciful sacrifice to God as it is stated, in the symbol of faith, upon the terrible and glorious Second Coming of Our Lord Jesus Christ
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The article focuses on the symbolism, artistic value and historical significance of the work «Trinity» of the great Russian genius Andrei Rublev. The distinctive features of secular and religious art are shown.
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The book contains analysis of the way of presenting issues essential for the life of the Orthodox Church in the 19th-century Russia in Nikolai Leskov’s journalistic works. Writer’s literary output is discussed in its historical and social context, against the background of contemporary press discussions. It reveals a bond between his spiritual quest, the emerging modern religiosity and changes taking place in the Church. It also allows to highlight similarities and differences between Leskov and his contemporaries and to trace the evolution of the writer’s views.
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One might wonder what both matters named in the title have in common because they belong to two rather different world perceptions. In the conclusion of his latest book (2015) Paul Gifford still insisted that development – conceived according to the Western secularised perception – was hardly possible there, where people continue operating within the “enchanted” worldview. It seems, however, that this “impossibility” may actually become possible, although through quite a surprising twist of mind called “decolonisation of development”.
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In this study, the perception of Islam by 19th century German-Jewish orientalists is discussed. The study consists of four titles, excluding the introduction and conclusion. Firstly, general information about German orientalism is given, its relationship with imperialism and colonial activities is questioned, and attention is drawn to its connection with other orientalist traditions such as British and French. According to the researchers, the relationship of German orientalists with colonial activities was not as intense as the members of other orientalist traditions, so political factors remained in the background in their research, and they were able to adopt a more objective point of view. This was explained by Germany's relatively late participation in colonial activities. Therefore, it is important to determine the religious and socio-cultural factors in their perception of Islam. The beginning of German orientalism's involvement in Middle Eastern and Islamic studies dates to the first half of the 19th century. This was mostly carried out by the hand of German-Jewish orientalists. Thanks to them, there was a boom in orientalist Islamic studies, and this situation continued until the Second World War. In other words, German-Jewish orientalists had a vital importance for both German and Western orientalism. In the second section, the religious and socio-cultural positions of German-Jewish orientalists in the 19th century were examined, and the factors behind their participation in Islamic studies were tried to be determined.
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The provision of potable water was one of the most pressing concerns of the Hijaz peninsula's cities. This issue, which has been significant since the Age of Ignorance, preserved its importance after the advent of Islam and evolved into public service over time. For ages, Muslim rulers were concerned about the lack of fresh water in Haramain, i.e., Mecca and Medina, and they invested there considerably. These investments have also benefited Jeddah, known as Mecca's gate. Even though the investments allowed the problem to be solved, the water scarcity was reiterated over time.
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The Presidency of Religious Affairs initiated a new service area in the 2013-2014 Academic Year. The Presidency, which previously provided educational activities for young and middle-aged groups and primary school children during summer courses, started official preschool religious education for the 4-6 year old age group in Quran Courses for the first time in 2013-2014. Although the experience has been acquired in this field with each passing year, some problems are still noticeable at various points. The present study examines the contents and aesthetic aspects of the stories included in Quran Courses activity books for 4-6-year-old children. The purpose of the study is to underline that stories and especially the illustrations and visuals in stories, have very important roles in learning for children who are illiterate in the preschool period, and the study aims to contribute to the organization and enrichment of the activities and textbooks by drawing attention to this field. In this study, which has a qualitative design, the existing activity books are examined. The study also has a screening model, which aims to explain the present situation in the way it is. The stories and illustrations in the activity books were examined in this study via descriptive analysis based on the criteria that should exist in children’s literature books. In this respect, we tried to summarize and interpret the data obtained in the study according to the pre-determined criteria.
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The content of this article draws its influence from the cultural context within which the debate around the secularity of religion - Secularisation versus Secularism - found its grounds in 1960s Europe after Dietrich Bonhoeffer’s prison writings. The concepts of Secularisation and Secularism serve as the focal point of this paper and will be subsequently analysed and critically evaluated in terms of their ‘usefulness’ for modern society. Commentary on the manner in which the ‘dominant’ conception of God is traditionally understood in Western culture and the way in which this dominant view is believed to have constantly shifted as guided by logic and rationality/reason will also be provided. Drawing influence from the field of the Philosophy of Religion, this article will attempt to discuss, expand on and reveal why the Secularisation of religion – not necessarily in opposition to Rodney Stark’s anti-Secularisation views – appears to be an inevitable and consistent product of human development, specifically in modern times. This acknowledgement of the dismissal of Secularism becomes especially important when one realises that scientific and religious questions can – and should – be meaningfully separated.
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