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Owocem watykańskiego spotkania biskupów ma być „kopernikańska rewolucja”: patrzenie na Kościół oczami ofiar wykorzystywania seksualnego, a nie z punktu widzenia ochrony instytucji. Gdy to się dokona, i świat, i Kościół zaczną wyglądać inaczej.
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Wielu ludzi należących do Kościoła pyta: „Jak możemy uznać, że nasi pasterze będą troszczyć się o nas i nasze dzieci, skoro tak bezdusznie reagowali w sytuacjach, które zaalarmowałyby każdego trzeźwo myślącego człowieka?”. To jest źródło rosnącego braku zaufania do nas, biskupów.
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Dużo ich u starca Arsena, który próbuje je tamować zawiązaną na piersiach chustą, żeby nie moczyły wyplatanych przez niego koszy ków. Mnich Sylwan traktuje swoje oczy jak solniczki i pozwala łzom skapywać do miski z jego nędznym posiłkiem. Są dla tych pustynnych chrześcijan pierwszych wieków znakiem pokuty i żalu za grzechy, choć ten ostatni jest ważny nawet wtedy, gdy łzy nie płyną, bo wystarczy go postanowić aktem woli.
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Przekora nie jest bynajmniej wymieniana wśród cnót kardynalnych. Nie ma jej co prawda również na liście grzechów głównych. Niemniej wydaje się, że na ogół uznaje się ją za charakterologiczną usterkę. Trudno przeczyć twierdzeniu, że nie ułatwia relacji międzyludzkich. Osobnik przekorny zawsze szuka dziury w całym. Kiedy jego otoczenie uważa coś za rzecz oczywistą, on dla zasady mówi, że to nieprawda. Niejedno działanie zbiorowe możliwe jest dopiero za cenę zneutralizowania jednostek dotkniętych przekorą.
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The purpose of this article is to outline the first contacts between the Ecumenical Community of Taizé and Poland. The available materials show that the first Poles who visited Taizé in 1960 were Father Jerzy Klinger and Aniela Urbanowicz from Warsaw. Through the press, the news about this community gradually reached various environments, such as the Catholic intelligentsia or precursors of ecumenism associated with the center in Laski near Warsaw. The event which was the Second Vatican Council reviewed the first contacts thanks to two factors. On the one hand, a group of people (fathers of the Council, secular observers and journalists) made personal contact with the brothers from Taizé staying in Rome. On the other hand, the Council opened for Catholics the possibility of participating in the ecumenical movement and contacts with the Community of Taizé became a chance for Polish people to put this new opportunity into practice.
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The Passion 2000 project, which came about through the initiative of Helmuth Rilling, posed a particular challenge for composers from outside of European culture and different religious traditions. However, the Chinese composer, Tan Dun, and the Argentinian composer, Osvaldo Golijov, met this challenge by composing the Water Passion and La Pasión Según San Marcos, respectively, and opening up the traditional Passion genre to new perspectives. Both composers began their works with the words of the Gospels and then added in new texts to imbue their works with a more universal message. These interpolations, which refer to twentieth-century tragedies, bring the concept of Christ’s suffering into modern times. By adding aspects of their own cultures to their works, Dun and Golijov essentially broke with the tradition of the Passion genre by presenting the events of the Passion contained in the Gospels through the prism of Far Eastern instrumentation and South American rhythms, while still maintaining the power of Helmuth’s request. Despite obvious references to Johann Sebastian Bach, these works present an unconventional approach to the Passion genre and open this form of religious music up to new possibilities for communication between the artist (composer) and the listener.
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The preelection is based on published in 2017 book Sacrum and profanum in coral-percussion music of XXI century by Joanna Maluga and Leszek Lorent. The composition for percussion solo, traditional voice consort (natural voices choir) and four trombones is presented as a centre of the article. Missa sine nomine is an extraordinary composition among others by Zalewski, where he tries to interpret the faith in God interpreted by the institution on Church and by vox populi. The article shows not only an analysis of the composition, but also a practical way to prererferformance, based mostly on the dialogue between composer and conductor.
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This article tries to underline the economic crisis which is faced the world todayand the individualistic idea of living without God and the conscience of Godpresence in this world. Human being must understand that we are living here, inthe world, as a community and communion, being connected one with another.For that it is important to save all resources, being in solidarity with entire world.The paper analyses the French Revolution, as the start of individualism on societyunderstanding, and continues with actual economic crisis with its involvement onour society and our life. The Orthodox Church proposes an important paradigmwhich can be used on our society. This model emphasises the Christian solidaryand love, as our Lord Jesus Christ taught us.
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The article presents pastoral tasks of parishes in Poland in the field of ecology. Environmental degradation first and foremostly affects people. Since it is human activity that contributes to the devastation of nature, the most effective way to protect the environment seem to be actions undertaken in parishes and on the territory where their members live. The first task consists in raising environmental awareness among parishioners, followed by ecological conversion and change their daily lifestyle. The article presents some practical guidelines regarding specific actions proposed in parishes for the protection of the environment in Poland, with particular emphasis on the protection of human life from conception to natural death.
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Expectations of the Faithful of the Catholic Church related to the Internet and social media are constantly growing. This refers especially to live streaming. The Catholic Church is now facing the challenge of the digital revolution. The virtual world has become a new challenge for the Church and may become an effective tool for evangelization. The article discusses the issues related to livestreaming of Holy Masses. Several postulates have been formulated regarding this type of online broadcasts. A new postulate is the proposal of guidelines and church legal regulations related to such broadcasts.
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Numerous passages of the Book of Revelations, beginning with the prologue (Rev. 1), through letters to the seven Churches (Rev. 2-3), to the vision of the Heavenly Jerusalem (Rev. 21), accentuate the image of the Church as well as the role of God’s word and the issuing necessity to preach it. Those themes found their reflection in the Commentary on the Apocalypse, composed by Bede the Venerable in the first period of his erudite exegetical creative output. This article, in three subsequent stages presents the following themes: 1) the image of the Church; 2) proclamation of the word of God by the Church; 3) attributes and tasks of God’s word preachers.
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Both in the past and today an act of bearing witness to faith in God through martyrdom has been a unique sign and testimony of love for Christ who himself was obedient to the Father usque ad mortem. It is at the same time a clear judgment against those cultures, which acknowledge odium fidei. In his moral encyclical Veritatis Splendor John Paul II points to several arguments in order to emphasize that the way of martyrdom has lost none of its relevance and significance for Christians nowadays. The Pope’s claim is grounded on the fact that “faith possesses a moral content” and so it is false to separate faith (credenda) from moral life (agenda) of those who believe. Consequently, in particular circumstances Christians are called to be ready to lay their lives both for love of God and acceptance of his commandments. Through imitating their Lord usque ad sanguinem his disciples demonstrate and defend their human dignity received from the Creator, the holiness of God’s law as well as the holiness of the Church.
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The article explains the concept of a spiritual experience in the context of a broadly understood experience. The author highlights the anthropological aspect of symbols and links them with human spiritual consciousness. The article concentrates on symbols occurring in the Bible and their use in symbolic acts performed by the prophets and by Jesus Christ. It shows the spiritual role of symbols in the Gospel of John and defines the role of symbols in spiritual experience realized in the context of prayer, liturgy and mysticism.
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The aim of this article is to present the research problem of the reconstruction and presentation of the axiological layer of the ethical and social teachings of John Paul II, which is implicitly included in his papal writings and documents. The innovative nature of this research results from the fact that until now none of the known publications of his teachings have systematically and thoroughly laid out axiological problems, which constitute an immanent part of his teaching. Papal teaching is generally subjected to analytical and synthetic research from the point of view of theology, Catholic social science, sociology, political sciences and at times philosophy, but never from the point of view of the theory of values. The research will be the first attempt to synthesize the axiological thought of the transcendental humanism of John Paul II.
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This study focuses on the question of if and in what sense Origen can be considered as the source of the Evagrian teaching of the eight passionate thoughts. Origen is his source in the indirect sense, as the terminological inspiration of particular passionate thoughts. Evagrius has taken over from the New Testament the three so-called fundamental passionate thoughts (gluttony, avarice and vainglory) and the limitation of their number to the eight principal thoughts. The description of cause-and-effect relationships between all eight passionate thoughts, both in the empirical order and in the spiritual struggle between the individual thoughts, is a personal contribution of Evagrius, based on his own experience and the spiritual direction of other monks.
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Until the Second Vatican Council, Gregorian chant was the only type of sacred song classified as the liturgical monody. Currently, the liturgical monody covers various genres of music, from Gregorian chants to contemporary compositions contained in manifold liturgical books. Preserved manuscripts provide a source of knowledge about the epoch, ways of worshipping God and the musical tradition prevailing at that time. A wide range of topics addressed by Polish musicologists include all genres and forms of the liturgical monody that constitute musical tradition of the Church. Studies of historical sources and analytical studies bear testimony to Poland’s substantial contribution to the musical culture of Europe.
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The fact of reinterpreting the Old Testament writings in the New Testament is a matter of course. The use of those texts for kerygmatic purposes is especially characteristic, especially as regards prophetic texts having an eschatological character. Both the person of Jesus and His message were identified and substantiated in this way. Texts undertaking reinterpretation concentrate on pointing out that Jesus is the One heralded in the Old Testament. Jesus is also presented in them as an exegetical authority. His argumentation shows some similarities to the method used in the texts of Qumran. This Judaic method takes on its own characteristics in the New Testament. One should probably speak here of an alternative pesher method in the New Testament. It also seems, that one might speak here of a common reinterpreting spirit in contemporary Judaism, of a kind of hermeneutic community, although the interpretation we find in the New Testament reveals obvious autonomic features.
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Philosophical trends referring to the concept of person are characterized by a certain dissonance. The presented article makes an attempt at answering the question about the reality of person. The personal perspective adopted by the author, is a kind of novelty, thus showing that it is impossible to make a specific reflection on the existence of man or his nature without proper reflection on the category of person. This analysis, presented in the spirit of personalism, puts the person in the center, showing its wealth and antinomies. Thus, it attempts to indicate the basic personalist categories such as dignity, freedom, sanctity, etc. Being a person means that we ought to treat everyone as having their unconditional, transcendental value.
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Starting from the actual situation of the world today, the article analyzes a new religious culture characterized by multi-religiosity and inter-religiosity. The approach to this new phenomenon is however interreligious, in which metaphorically, every religion assumes the “colours of all cultures”. In this reality, the transition from the religion of Italians to Italy of religions in Catholic schools creates educational challenges in the face of interreligious dialogue. Therefore, the identity and mission of these schools, involved in socio-educational changes, caused by religious pluralism, must be re-examined. The school has the task of educating to overcome all barriers among persons, encouraging pupils towards an experience of a universal solidarity, starting from the neighbours that integrates the interreligious phenomenon.
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