Recenzja: Święty Charbel mnich cudotwórca. Życie, cuda, orędzia, modlitwy
The review of: Patrizia Cattaneo, „Święty Charbel mnich cudotwórca. Życie, cuda, orędzia, modlitwy“, tłum. M. Stebart, Wydawnictwo AA, Kraków 2013, ss. 128
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The review of: Patrizia Cattaneo, „Święty Charbel mnich cudotwórca. Życie, cuda, orędzia, modlitwy“, tłum. M. Stebart, Wydawnictwo AA, Kraków 2013, ss. 128
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The article takes up an issue of a Divine grace in a contemporary theology of the Canadian theologian, Bernard Lonergan. It is a phenomenologically-transcendental attempt of formulating the reality, where instead of the traditional theological ideas the new concepts appear, that refer to a human experience of love. In this way, Lonergan wants above all to point out, that the grace is a relation of persons, wherein the love as a gift originated from a free initiative of God becomes through a response of the man, a link creating a relationship and going beyond the man himself towards the others. That is why, Lonergan accepts the love between the people as a pattern for the grace, since he wants to explain how the man, living in the grace, acts, behaves and affects the others. As a definition of the reality of grace, Lonergan uses an expression: being-in-love-with-God, and in the first place he indicates what the man accepts from the outside thanks to the grace, to exhibit afterwards what he passes on further, being himself in the state of grace.
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The review: ks. Andrzej Santorski, „Wiara początkiem życia wewnętrznego“, Wydawnictwo Sióstr Loretanek, Warszawa 2012, ss. 200
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This article consists of the following parts: introduction, in Adam all sinned, original sin with love, from person to object, breaking human relationship, humanity dispersed; conclusion. Appropriate understanding of the Church’s teaching on original sin needs to portray this issue in the light of God’s love. The doctrine of faith of original sin is based solely on Revelation. A correct understanding of it refers to the Person and the salvation of Jesus Christ, the „new Adam”.
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Poczucie spoistości miała niegdyś myśl wczesnochrześcijańska. Święty Augustyn nie wyodrębniał metodycznie filozofii i teologii, teoretycznej dogmatyki i praktycznej etyki. Myśl jego obejmowała całokształt życia i myśli chrześcijańskiej, nie zaś poszczególnych elementów. Sytuacja taka utrzymywała się zasadniczo aż po schyłek Średniowiecza. I chociaż św. Tomasz z Akwinu wprowadzał już krytyczne podziały i obszerną systematykę zagadnień, to przecież i jego dzieło wyraża w zasadzie to samo żywe przekonanie chrześcijańskie o jedności świata i łaski. Podziały przyszły później. W ich wyniku filozofia oderwała się od teologii, wiedza empiryczna od filozofii, motywacja działania od znajomości związków istnienia. Tendencja ta miała swoje dobre strony i stanowiła źródło licznych osiągnięć ludzkich. Jednocześnie kryło się w niej wszakże i poważne niebezpieczeństwo – pogłębiła bowiem i umocniła duchowe rozdarcie człowieka czasów nowożytnych.
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The review of: Piotr Jordan Śliwiński OFM Cap., kard. Christoph Schoenborn OP, bp Hans Ludvig Martensen, Kościół a reinkarnacja, Wydawnictwo „M”, Kraków 2002, ss. 133.
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The review of: Ks. Jan Sochoń, Spór o rozumienie świata. Monizujące ujęcia rzeczywistości w filozofii europejskiej. Studium historyczno-hermeneutyczne, Instytut Wydawniczy PAX, Warszawa 1998, ss. 522.
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The article is part of the Master's Thesis written as part of the Seminar of Moral Theology and entitled "Sunday and Its Roots in the Jewish Sabbath Festival." Moral study concerning the Jewish-Christian dialogue". The author shows that any reflection, really theological, on Christian Sunday must obligatorily refer to a religious vision of the Jewish Sabbath, especially to his sacrum. It is a necessary first step to overcome an intolerable juridism of many moral studies on Sunday too often done outside the context of the thought and life of our fathers in faith.
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Začnime parabolou. Je to parabola odvodená od príbehu, ktorý rozpráva John Wisdom vo svojom vyhľadávanom a priekopníckom článku s názvom Bohovia. Stretnú sa dvaja cestovatelia na rúbanisku v džungli.
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The notion of the days of creation, culminating in the hallowed seventh day, or Sabbath, is found in all three Abrahamic faiths. While some believers held to a literal understanding of these days, others insisted that the doctrine had profound esoteric import. In the Islamic tradition, those who championed the role of intellect in understanding faith and scripture advocated the use of symbolic interpretation (taʼwīl). The Arabic word taʼwīl means to cause something to return to its origin or source. Among the most ardent advocates of symbolic interpretation were the Ismailis, one of the two major branches of Shīʻī Islam. This article explores how Ḥakīm Nāṣir-i Khusraw, the famous Persian poet and Ismaili dignitary, understood the days of creation and their relationship to a hierarchy of religion (ḥudūd-idīn) who led believers to ultimate salvation.
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This article draws attention to the most important aspects of the theme of anger as found in contemporary reflections on the spiritual life. The issues discussed are questions of terminology, the problem of the nature of anger, and the importance of anger within Christian spiritual life. The reality of anger as a destructive force raises the question of how to counter it: What is a wise strategy for reducing its destructive power? What possible correctives or remedies are also in accordance with genuine Christian spirituality? In contrast, when anger is given a positive interpretation (“righteous/holy anger”), the article presents certain conditions or criteria that can help clarify when it is possible to talk about the positive role of anger in Christian spirituality.
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In the age of the crises of moral values religions could contribute in a construction of healthy worldview of contemporary man and in affirmation of the basic human rights. Even though all the revealed religions are in their constitutive dimension against the violence, often they have been mobilised in some plans of accomplishing certain goals that are contrary to their message. Imperative for the religious heads in Bosnia and Herzegovina is to revive “neighbouring ethos”, existential form that was formed on the bases of the Holy Scriptures. Great obstacle on the plane of rebuilding the confidence amongst the members of different national communities within Bosnia and Herzegovina are those individuals and some political structures who are working on establishment of “esencialistic multiculturalism” or a “individually homogenous” pluralism of self-sufficient mono-cultures, all of which are essentially to the centuries old tradition of coexistence of different religious, cultural and national communities. The task of interreligious dialogue of traditional religious communities in Bosnia and Herzegovina is to revive the paradigm of “progressive multiculturalism” in bases of which is not just tolerance for the differences but also but a recognition that grants other and the different a right to be different. It should be viewed as a comparative advantage of our Bosnian-Hercegovenian society, not its drawback. The Islamic Community in Bosnia and Herzegovina has, in the periods of dispute and destruction of other and different (following the teachings of Islam), been protecting not only human lives of others, but also their worshiping places and other sacred objects. The history of Bosnia and Herzegovina offers numerous cases that represent a paradigm for the relation towards other and different and it must be reviewed.
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This article, with the title Henri de Lubac – A witness of Christ and the Church, concentrates on the theology of Cardinal Henri de Lubac. The reader is invited to consider his attendance on Christ and his mystical body – the Church. De Lubac’s is a great testimony of love for the Church, despite the suffering that he quietly lived. The Church is continuously reborn and renewed in the sacrifice of the Eucharist, which is the basis of her communion and the source of holiness. Finis omnium Ecclesia: the Church is as great as the Divine plan of creation; it is the inner basis of that plan. Therefore we realize the meaning of faith in God for an appropriate understanding of the Church and the mission of Christians within it.
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The problem of the renewal of Christianity should be considered as an issue of the utmost importance in the philosophy of French personalism. The special emphasis of this problem in the writings of personalist authors flows directly from the vision of ”personalist and communitarian revolution” which was set forth by the leaders of the personalist movement in the middle of the Thirties of the last century. The Christian religion was viewed by French personalists as the main spiritual source of future revolution and the driving force behind it. This conviction led E. Mounier and his collaborators to undertake a critical investigation of the actual condition of the Christian religion in modern Western society. The principal conclusion drawn by French personalists was that Christianity itself had been caught in a serious crisis due to its spiritual decline and its narrowing social basis. Thus the revival of Christianity comes to be seen as a necessary precondition for the future personalist revolution. The ambiguous situation of the Christian religion in the modern world was examined thoroughly by Mounier and his followers, all of them being unanimous about its inherent potentialities to recover from the crisis and to become once again the spiritual core of Western civilization. This optimistic view of the prospects of the Christian religion was grounded on the theoretical distinction made by personalist authors between Christianity and various Christian societies. Christianity is understood as the eternal spiritual essence implying the everlasting possibility of renewal. A Christian society is conceived as a historical transient form of Christianity subject to all the deficiencies of human life and possible degradation and breakdown. The distinction implies that Christian societies as historical manifestations of Christianity itself are able to suffer downfalls, but the eternal essence of it always remains intact and can give rise to new forms of Christian societies. It’s noteworthy on the other hand that this conclusion didn’t rest so much on historical and sociological evidence as on the deep Christian faith of the French personalists themselves.
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Antanas Maceina (1908-1987) is considered to be one of the founders of Christian existentialism in Lithuanian philosophy. As revealed by the author of the article, Maceina might really have had such intentions. Yet a more detailed analysis of Maceina’s literary works (“Job’s Drama” and others) shows that he nevertheless did not quite succeed in the conceptualisation of this idea. As implied by the concept of Christian existentialism, the moral grounds of all existence should be sought not in the natural, but in the supernatural world. This is exactly the reason why no human being should feel alone or abandoned while in this world, and be sure instead to get a well-earned reward for a moral and rightful life. Yet “Job’s Drama” makes the reader doubt whether Maceina was really persuasive enough and reasoning about this idea. Moreover, the possibility of ambivalent interpretations of “Job’s Drama” raises doubts about the concept of Christian existentialism itself.
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There are some similarities between the Egyptian-based Classical Islamic Modernism and the Ottoman-oriented Islamism movement in terms of the causes leading to the appearance of both movements and the solution proposed by the Islamic Ummah for their salvation. The most important similarity in terms of the method is the connection between the problems of Muslim societies and the Qur'an verses. For this purpose, both movements tried to update the verses. This corresponds to the efforts to bring solutions to social problems at the axis Qur'an. This is the most positive aspect of the job. The other positive aspect of the job is that the verses which are matched with the current issues and made evidence of them are not only allocated to these issues. In addition to, Ottoman Islamism Movement emerged earlier than Egyptian-based Classical İslamic Modernism. The common stake of the Egyptian-based Modernist movement with Ottoman Islamism Movement is the backwardness of the Islamic world and the destruction of its destruction. In this context, it can be said that, including Islamism and Classical Islamic Modernism, the discourse of all reform-innovation movements emerging in the geography of Islam since the second half of the nineteenth century is to return to the Qur’an and the Sunnah and is to re-functionalize to the içtihâd. This understanding has been partially adopted by Mehmet Akif, Filibeli Ahmed Hilmi and many other Ottoman intellectuals.
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Pod unutrašnjim iskustvom podrazumijevam ono što se obično naziva mističnim iskustvom: stanja ekstaze, zanosa, u najmanju ruku promišljane emocije. No manje mislim na vjersko iskustvo, kojega smo se vjerojatno dosad držali, a više na golo iskustvo, kakve god vjeroispovijesti bilo, slobodno od spona, čak i od počela. Zato ne volim riječ mistična. A ne volim ni uske definicije. Unutrašnje iskustvo odaziva se mojoj potrebi - a s njom i potrebi ljudskog postojanja - da dovodim sve u pitanje bez dopustivog predaha. Ta nužnost bila je u igri i unatoč religijskim vjerovanjima, ali posljedice su joj cjelovitije kad tih vjerovanja nema. Dogmatične pretpostavke dale su iskustvu neopravdane granice: ići dalje od poznatog obzora ne može onaj tko već zna. [...]
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Kako bi crkva mogla preokrenuti tijek povijesti, iznova osvojiti ljudsko srce i duh i izdići se nad društvom, ako ne i njime opet zavladati? Michel Houellebecq i Geoffrey Lejeune raspravljaju o liturgiji i njezinu mjestu, o ulozi koju u našem duhu ima pakao, o velikim doktrinalnim opcijama, o seksualnosti u crkvenom nauku, o društvenoj ulozi crkve ... Obrnuto od dominantna, defenzivna katoličkog diskursa koji je interiorizirao svoju buduću marginalnost, oni skiciraju konture neke moguće kontraofenzive. [...]
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U zaključku knjige A Secular Age spominješ dva alternativna scenarija. Jedan je nastavak dominantnog narativa isključivog sekularnog humanizma, a drugi je novi kršćanski humanizam otvoren za transcendentno, pokušaj da se »vjeruje iznova«. Prva vrsta humanizma postavila nas je u ono što si nazvao »imanentni okvir« modernog moralnog poretka, uvedenog s reformacijom i povezanim revolucijama u znanosti i društvu. Drugi, više kršćanski humanizam, ostao je posvećen potrazi za duhovnom i religijskom »cjelovitošću«. Smatraš da je dobar dio prvog pozitivan i nužan, ali želiš dodati drugu opciju. Međutim, moglo bi se upitati, zbog čega ateistički humanizam nije dovoljan? Zbog čega je za tebe kršćanski ili transcendentni humanizam toliko bitan, pogotovo kao »iznova vjerovati«? [...]
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Nakon dvadeset stoljeća kršćanskog Zapada, toliko smo se navikli živjeti u društvima u kojima je jedina raspoloživa duhovnost bila neka religija (u slučaju naše zemlje upravo kršćanstvo) da namje naposljetku postalo posve normalno vjerovati da su »religija« i »duhovnost« sinonimi - a da je doista tako, moj bi naslov bio ne samo paradoksalan nego i proturječan. Kad bi »duhovnost« bila tek još jedna riječ kojom se označava religija, u zapadnom smislu riječi (kao vjerovanje u jednog ili više Bogova), sama ideja neke nereligiozne duhovnosti bila bi terminološko proturječje. [...]
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