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A tékozló fiú hazatérése Rembrandt van Rijn ábrázolásában és Henri J. M. Nouwen értelmezésében
The “Rembrandt Code” is mainly based on the crucial writing of Henri Nouwen: The Return of the Prodigal Son, a book unfortunately unknown for the East-European readers. The author of this presentation several times tried to popularize the books of Father Henri, giving lectures as often he could. The echoes of these lectures were very positive, so he summarized his conclusions in this essay lectured in front of a youth auditorium in Nagyvárad. The “Code”is very simple as all the teachings of Henri, the Beloved One: God is receiving and embracing us with His Fatherly and Motherly embracement, welcoming us in His house where all of us is belonging and where is enough place to dwell.
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The paper discusses the Catholic Reform as a period of change in the Roman Catholic Church in the 16th and 17th centuries, which opposed the Reformation, and which contained a symbiosis of religion and politics. On the path of consolidation, the Roman Catholic Church did not opt for a gospel approach, and therefore implemented a significant part of its measures precisely through political means, which were sometimes aggressive and at times sophisticated. Significant aspects of the Reform were closer to political action than internal reconstruction and reorganization, with such measures the Roman Catholic Church sought to consolidate and protect against Protestantism.
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The Gospel of Luke is the only one of its kind. It is the only gospel that has its continuation in the Acts of the Apostles. Anyone who approaches the Gospel of Luke can find in it something for himself. For example, it is worth noting that the prologue was written in classical Greek style, and the first two chapters presenting the childhood of Jesus, resemble the style and form of books of the Old Testament. The Gospel of Luke is exceptional not only from literary point of view but also thematically. The third evangelist shows that Jesus came into the world to save all. He does it by revealing the infinite mercy of God, which bends over everybody who needs assistance regardless of his status. At the center of this message there are the three parables of mercy in Chapter 15. Those parables are Jesus’ response to the criticism of the Pharisees and scribes who look down at Jesus who meets and eats with those needing God’s mercy.
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Although all the Evangelists speak about the two criminals crucified with Jesus,it is only Luke’s Gospel to describe the dialog of crucified Jesus with so-called goodmalefactor. Jesus is promising him to go today to Paradise. In this way the convertedmalefactor is the first man saved by the crucified Lord. In the whole Lucan Gospelhe is a very important example of the divine mercy visible in the salvation.
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The subject matter of the article is an exposition of the theology of mercy in Jesus’ parable in Matt 18:23–35. The passage is examined in the light of three social-scientific criteria that permitted to understand the parable in the light of author’s and addressees’ social realia. The three criteria are: royal ideology, relation “patron – client”, and honor and shame. The result of the analyses is a deeper elucidation of the theological message of Matt 18:23–35: the unconditional mercy that God exerts towards sinners should stimulate in them mutual forgiveness of their faults.
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To call himself Jesus used few terms, one of them is ‟the gate” (θύρα; J 10:7.9). First part of an article presents the biblical gate’s terminology (רַעַש ,ׁחַתֶפ ,ּתֶלֶד ,ּπύλη, θύρα, εἴσοδος, πυλών) and next describes the function of an ancient gate. Numerous functions of a gate and its cultural meaning help in the interpretation of Jesus’s words. Jesus named as the gate means that he is the gateway to the safe area for sheep. He also appears as the one who safeguards the needs of those who follow him, and also represents them.
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This article deals with the question concerning God’s mercy according to the homilies of John Chrysostom on the Gospel according to Mathew and its role in Christian life. Mercy is God’s name. Chrysostom notices that God’s mercy is the only reason for the incarnation of God’s Son, because He accepted human life to save people from all kind of maladies and evils. Therefore mercy is the essence of Christian life. Chrysostom underlines that rewards for mercy given to people during earthly life cannot been compared with God’s mercy, because human mercy is involved with temporal maters and God’s mercy offers eternal salvation. God’s mercy is always connected with salvation. Therefore even human beings can obtain God’s mercy without any condition, but metanoia and forgiveness are required. Mercy is so important for real Christian life that Christians have to learn it throughout the entire life. God the Father and Jesus Christ are the best teachers of mercy. Mercy is the best measurement of humanity. Man without mercy is dead spiritually even if he is still living his earthly life. There is a penalty for a lack of mercy and the penalty is eternal punishment. Mercy can not be offered to others from the goods stolen or possessed in a dishonest way.
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The author aims at presenting mercy in the letters of St. Paul in the aspect of the enriching relation of God towards man. He analyses the most representative texts, containing the semantic base: ἔλεος–ἐλεέω and οἰκτιρμός–οἰκτίρω. He takes the personal experience of God’s mercy in the apostle’s life as the starting point. Then, he attempts to deduce how it has influenced the development of the doctrine of mercy and how it has reflected in the practice of the Christian life. Finally, he enquires about the maturity of the Pauline doctrine of God’s mercy.
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The Year of Mercy proclaimed by Pope Francis undoubtedly contributed to a more intense proclamation of the truth about God’s mercy and the development of various forms of the cult of God’s mercy in the Church. In the context of this event, another question arises: how can this jubilee contribute to the revitalization of the Church’s charitable service in Poland? The present study attempts to answer this question. Its main sources are documents of the contemporary Church, especially the teaching of Pope Francis. The author presents mercy as a principle of pastoral care, because mercy is to permeate all the basic functions of the Church (kerygma-marytria, leiturgia, diakonia). Then, based on the data of the Central Statistical Office in Warsaw, he analyzes the current state of poverty in Poland. In the final part of the article, he indicates the criteria of the ministerial Church. In the author’s conviction, the application of these criteria is a condition for the successful implementation of the Church’s charitable service in Poland.
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This article deals with the commutations of penance in the Irish and British Penitentials published by Arkadiusz Baron and Henryk Pietras in Libri poenitentiales (Kraków 2011, s. 1–259). The penitentials in which we find the commutations are: Irish Canons (Canones Hibernenses, c. 650); Poenitentiale Cummaeani (seventh century); Discipulus Umbriensium; Capitula Theodori; Excarpsum de canonibus catholicorum Patrum vel Poenitentiale ad remedium animarum domini Egberti archiepiscopi Eburacae civitatis (732–766); Sancti Egberti Eboracensis archiepiscopi poenitentiale libri V (eighth century). Most of the commutations give opportunity to change the long and difficult prescribed penance of fasting on bread and water for a shorter and less difficult one and to change its form to repeated prayers (i.e. psalms, canticles, Our Father), genuflections or even in the case of a prosperous man by giving a specified quantity of money as alms to the poor, monks or a church. The commutations could easily be used to minimize and formalize accepted penance. It means, practicing the Christian religion without real metanoia, as Jesus thought.
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This article explores the use of management sciences in the Church and examines the appropriateness of importing modern organizational principles into the ecclesial world. It highlights management principles used by four growing Evangelical Churches. It then it explores the birth and development of modern management. Finally, a principle is proposed from which it is possible for the Church to maintain a healthy dialogue with management sciences that combines openness and prudence.
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In this article, the author outlines the basic features characterizing the understanding of the human being in the thought of Hans Urs von Balthasar, according to which we attain our true human fullness only by accepting the grace of redemption that Christ has gain for us. The imitation of Christ, which is the primordial task of all the redeemed, is, in its essence a acceptance and fulfillment of the missionary vocation received from God. Accepting this mission and living it allows us to reach our full human potential, i.e. to bring about and assimilate our deepest identity as a human being. A further consequence of this process is selfactualization, and ultimately personal holiness. An important context for this process is contemplative prayer.
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Wiara w życie wieczne jest podstawą katolickiej doktryny. Nauka z niej płynąca wskazuje, że ostatecznym losem każdego człowieka jest Śmierć, Sąd Boży, Niebo albo Piekło. Jezus Chrystus głosił, że Królestwo Niebieskie jest przeznaczeniem wszystkich ludzi. Przez swoją mękę, śmierć i zmartwychwstanie otworzył przed nami „bramy nieba” dając każdemu człowiekowi możliwość zbawienia. Każdy człowiek obdarzony darem wolnej woli może, jednakże odrzucić Boga i Jego propozycję zbawienia, skazując się tym samym na potępienie. Stan piekła jak i również nieba jest wieczny i niezmienny. Po śmierci człowiek przechodzi bowiem w zupełnie odmienny sposób bytowania, gdzie nie ma już czasu, jest tylko wieczność. Istotą kary piekła jest brak doświadczenia Boga, brak obecności Boga, który jest wieczną miłością i dobrem. Takie oddzielenie powoduje wieczne cierpienie.
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Celem artykułu jest analiza przekazu informacyjnego przez wybrane strony internetowe diecezji sandomierskiej. W pierwszej części artykułu autor określa charakter przekazu informacyjnego. Następnie zostają zweryfikowane poszczególne strony internetowe pod względem jakości tekstu, płynności działania witryny, wykorzystania narzędzi social media. Autor ocenia zaangażowanie poszczególnych instytucji diecezjalnych w przekazie informacyjnym i ewangelizowaniu wiernych za pomocą środków internetowych i społecznościowych w sieci. Na koniec podane zostają wnioski i wskazania do dalszego rozwoju przestrzeni internetowej dla wspólnoty diecezjalnej Kościoła sandomierskiego.
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Bibliografia obejmuje publikacje księży diecezji sandomierskiej za lata 2017- 2018. Jest ona kontynuacją poprzednich zestawień drukowanych na łamach „Studiów Sandomierskich”. Obejmuje działy: I. Książki, II. A. Redakcja książek, II. B. Redakcja czasopism, III. A. Artykuły naukowe, III. B. Publikacje źródeł, III. C. Hasła w słownikach, III. D. Recenzje, III. E. Zestawy bibliografii, III. F. Sprawozdania, wstępy w pracach zbiorowych, IV. A. Artykuły popularnonaukowe, IV. B. Materiały duszpasterskie, V. Inne.
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