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In the article I defend the view that nobody can appraise the value of his own death.
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In the article I defend the view that nobody can appraise the value of his own death.
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This paper presents a preliminary analysis of the contents of the first monastic library of the Carmelite Order in Poland. On the basis of the manuscript Catalogus librorumConventus Immacula: Conceptionis B.V.M. F.F. Carmelitarum Discalceatorum Cracoviae. Factus. Anno Domini 1702 it was discovered that the library of the monastery church devoted to the Holy Virgin Mary in Cracow was divided into 20 sections, and the most numerous ones were the Spirituales and Theologi morales sections. Calculations show that the inventory includes 1768 descriptions of books in approx. 2150 volumes. Currently, 190 survived volumes are located in the monastic library in Czerna.
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China threatens to take action against Slovakia after President Andrej Kiska meets with the Dalai Lama, while Czechs send mixed signals.
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The article entitled Polish Theology Viewed from a Roman Perspective is the fruit of the author’s reflection on theology in Poland, after a stay of nearly 20 years in the Eternal City. Apart from many critical insights, it also contains several proposals concerning the renewal of the situation. One of them is an urgent necessity to present the results of research made by Polish theologians in the Western theological journals. Moreover, the article underscores the need of publication of reviews, which could indicate the best editions of the theological works and original researches of Polish theologians, appearing in Poland. It suggests the necessity to create a central website which could provide information about the activity of educational centers and theological associations in Poland. The author also proposes that extensive research should be undertaken aimed at establishing the original features, which distinguish Polish theology on the background of theological reflection practiced in the West.
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Refleksja niniejsza wskazuje na zbawcze znaczenie miłosierdzia w życiu człowieka i na związek miłosierdzia ze sprawiedliwością społeczną. Papież w nowy sposób przedstawił teologiczny i antropologiczny wymiar prawdy o miłosierdziu Bożym oraz jej egzystencjalne i społeczne konsekwencje. Bóg objawiony przez Chrystusa jest miłosiernym Ojcem, skorym do przebaczenia grzechów i dzielenia cierpienia z człowiekiem. Miłosierdzie Boże wyzwala miłosierdzie ludzkie, będąc wewnętrzną siłą do praktykowania miłości na co dzień, które winno wyrażać się moralną dojrzałością i postawą apostolstwa. Miłosierdzie zabezpiecza godność ludzką i podstawową równość wszystkich podmiotów życia społecznego. Koryguje sprawiedliwość, służąc rozwojowi społecznemu.
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„Świat jako ciało Boga” jest metaforą rozwijaną na gruncie teologii feministycznej.Niniejszy tekst stara się zbadać tę metaforę przez pryzmat nauczania Kościoła katolickiego. W tym celu mierzy się z pytaniem o właściwe rozumienie relacji pomiędzy Bogiem a światem, rozumienie Wcielenia, natury człowieka.Artykuł próbuje również ukazać założenia, na jakich budowana jest metafora„świat to ciało Boga” oraz nazwać błędy, do jakich może prowadzić, nie zapominając przy tym o jej pozytywnych stronach.
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The theme of female sanctity in Orthodox Slavonic medieval texts is not a frequent subject of study. The article deals with the specific nature of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures, examining texts dedicated to St. Paraskeva of Tarnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the thirteenth century to the then Bulgarian capital of Tarnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints, while Empress Theophano, not being a nun, is praised as a hermit. The use of the same encomiastic model, namely – the interpretation of archetypal Christian cult of Theotokos the “city patroness,” is of crucial importance in shaping the liturgical cult of the three female saints. On the one hand, this is an interpretation of the Theotokos cult as a glorification of the mother’s womb; on the other hand, it represents the female saint as an “immaculate bride of Christ.” In all these cases one comes across the universal topoi representing sanctity (“luminary” and “torch,” “sun” and “star”). The second important circle of topoi is particularly specific to depictions of female sanctity: “lily,” “dove,” “swallow” and so forth. The third circle of topoi is connected with “masculine behaviour in a female body.” The text presents examples of topoi characteristic of each of these circles. Among universal topoi concerning Reverend Saints (male or female) are their angelic features. The biblical symbols used in depicting types of sanctity express most clearly hierarchy. Another topos which stands out in hagiographic portrayals is that of Heavenly Bridegroom and of female Saints as Christ’s immaculate Brides, guardians of purity, righteousness and immaculateness.
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The term postmodemity cited in the title of the article, here relates to the contemporary currents of thought characterized by a certain ambiguity, as their assessment may sometimes be positive and sometimes negative, and because it is difficult to clearly set them in time. However, the currents of thought referring to postmodemity merit attention, as their postulates touch the heart of theological thinking, which, due to the relationship that arises between the theological disciplines and the insights drawn from various strands of philosophy, looks for a way to show the truths of faith and its deeper understanding. Thus, the purpose of this article is to indicate the challenges that postmodemity puts before contemporary theology.The author develops his thought, firstly by attempting to indicate the essence of the philosophy of postmodemity, to subsequently identify the areas in which theology can and should meet the postmodern thought going through an ideological and axiological crisis affecting many areas of modem life. The author points to some attempts to respond to these challenges sought in the framework of negative theology, the theology of Joachim Valentin, who postulated a reference to deconstruction in order to develop new scientifical models, the theology of Erwin Mode, postulating a new anthropological theology, the hermeneutical theology of David Tracy, the theology postulating a new consideration of metaphysics (Eugen Biser), the theology referring to figurativeness and narrative as means of transmitting faith in the new context.The above mentioned examples of how the Catholic theology opens to the phenomenon and the widely understood effects of postmodemity are not the only ones. It should be at least indicated here that there is a need to deepen the trinitary-christo-logical perspective as the Christian perspective of history and sense in the situation of the postmodern loss of hope and oncoming despair or expanding and taking into account the anthropological aspect as a condition for integrity of dialogue with post-modernity.
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The Apostolic constitution Gaudium et spes of the Second Vatican Council indicates its pastoral nature. This document places the matter of marriage and family as the first one among the important problems of the modern world and dedicates a significant portion of its reflection to it (nos. 47-52). The author of this article makes the point that this part had an essential influence on the concept and activity of pastoral care of the family in Poland. The teaching of the Second Vatican Council on marriage and family was later authoritatively interpreted and developed in Papal documents: Paul VI (mainly in the encyclical letter Humanae vitae) and John Paul II (especially in the Apostolic exhortation Familiaris consortio, the encyclical letter Evangelium vitae, and Letter to the Families). Papal teaching has allowed the pastoral care of the family to deeper understand the message of the Second Vatican Council and to better incorporate it into everyday life. But it was easier to present the doctrine of the Catholic Church on marriage and family than to convince the youth, betrothed and married couples to apply it in life. The first paragraph of the article contains an analysis of the new aspects of the Second Vatican Council’s teaching on marriage and family, the second paragraph studies the part of the apostolic constitution Gaudier et spes, entitled De matrimonii dignitate and shows its implications in the pastoral care of the family in Poland.
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The central truth of Christian revelation is that absolutely prime are the Three Divine Persons including Their mutual clinging and unity. Their communion constitutes the essence, archetype of all realities and it is something according to what everything should be shaped. The Trinity and matrimony of people constitute two completely different realities. Taking into consideration the above assumptions concerning the analogy between The Trinity and marriage, selected qualities resulting from uniqueness and trinity of God (relationality, uniqueness, mutuality, equality, love, communication) have been presented, as well as directions for marriage and its united life arising from them. The above considerations point clearly that profound theological glance at the main revealed truth about God in the Three Divine Persons also allows to discover essential inspirations for marriage and family life as well as spirituality related to it in everyday life.
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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 the comparison of marriage 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.
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The history of culture confirms that culture undergoes changes. For the sake of evangelization, the Church makes attempts to adapt its language to particular cultural contexts. Hence, there appear projects of evangelization of culture as well as inculturation.Man can develop spiritually thanks to culture enriched with Gospel values. Created in the image of God, man discovers God’s calling for perfection, and perceives this perfection in beauty. Referring to the teaching on culture contained in the thought of the Second Vatican Council and theological heritage, especially the works of St. Thomas Aquinas, John Paul II defines culture as the specific way of human existence. On the one hand, man - in community with other people - creates culture, on the other hand, culture influences human thinking and deeds. It is thanks to culture that people experience themselves and assess their own behavior in a truly human way.
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Basic challenges while analysing position as well as importance of Sufism and Tariqa in Bosnia and Herzegovina in the first half of XX ct., are being mirrored in up to day absence of the comprehension of the significance of the engagement of Bosnian Sufi-scholars along with the deficiency of any deeply-based acknowledgment of the answers being given by them to the numeral challenges encountered modern Bosnian society. Majority of their works have been published in domestic newspapers and magazines. Apart of that, it has been perceived that the circumstances being presented in Bosnian society at that time, haven’t been fond to their work. That was the very reason why the Islamic religious community disputed, almost officially, the significance together with the authenticy of the Sufism and Tariqa.
More...Kiegészítés a bölöni reformátusok és unitáriusok együttélésének kérdéséhez
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