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Uwięziony, a następnie przywrócony do swej roli, spełnianej w warunkach konfliktu Kościół-Państwo, Prymas przewodzi w latach Wielkiej Nowenny.
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Uwięziony, a następnie przywrócony do swej roli, spełnianej w warunkach konfliktu Kościół-Państwo, Prymas przewodzi w latach Wielkiej Nowenny.
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Decoupling has been diagnosed since the second half of the last century. It is conceived as a kind of separation, appearing in a variety of organisations, in situations in which established principles or rules, aimed at normalising interpersonal relationships or governing the rules of conduct, despite being officially established, are not implemented. Another situation may also occur. It arises when individuals know and accept the guidelines, but for multiple – often subjective – reasons, they do not materialize as they are blocked by individual decisions. This results in serious consequences of a social, economic, legal or managerial nature. How they be prevented? Solutions based upon ethics seem to be a sound base to counteract the destructive consequences of decoupling. Human conscience is one of the fundamental ethical categories. Deep rooted in every person, it shapes behaviour, even though its impact can also be minimised. It turns out that a properly formed conscience gives better results in personal activity on both the individual and human levels. Also, conscience enables the correct interpretation of what is prohibited and what is expected, and thus becomes the perfect tool for countering decoupling.Finally, it can be assumed that as long as man has a well-constituted con-science and follows its guidance, the negative effects of a split between the recognized rules and their actual observance can be minimised.
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The article attempts to capture Christology of Isaiah 53,1–5 (IV Songs of the Suffering Servant). Semiotics that the Pontifical Biblical Commission acknowledges as a tool of synchronic analysis was used in the study. The exegesis conducted shows the need to change human perception of reality in order to accept improbability of God’s epiphany. It shows the act of the Servant who accepts the drama of human sin and infirmity, thus exalts Him through God and presents to people the gift of healing.
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The article makes philological-theological analyses of Psalm 13. Reviewing its each stanza (I: “Question and lament” /v 2–3/; II: “Calling for help” /v 4–5/; III: “Confession of thrust and gratitude” /v 6/) gave the possibility to study the existential-spiritual psalmist’s struggle. The trust that orans has placed in God performs the key role in the interpretation of the work. Despite the psalmist’s impatience caused by long God’s silence to answer the requests he has directed to Him, he did not stop to trust Him. He just might feel that resigning from hope which is the most nourishing fruit of faith in God one allows to stay in despair.
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Joseph Ratzinger/Benedict XVI states that “The true problem of our times is the «Crisis of God»”. In his scientific achievements and the proclaimed kerygma all the reasons for that phenomenon can be found. Moreover, he indicates the consequences of the changes and processes for the religious life, theology and contemporary culture. The retired Pope appears in his works not only as an astute observer of the modern world’s phenomena but also the one who warns against its negative effects. At the same time he formulates solutions to the emerging problems.
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The author recognizes the value of marriage and family as a community of people creating a natural and ecclesial environment in which they can adopt and proclaim the Gospel. The article concerns the tasks of a Christian family which emerge from its human and evangelical identity. The family’s tasks became the subject of the 1980 Synod and Familiaris consortio, the Apostolic Exhortation. It also was a leading theme in the synods relations with Pope Francis and the Exhortation Amoris laetitia.
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The aim of the study was to show the need of a miracle in proving a canonization. We considered the subject of a miracle’s approval. Moreover, we studied the suggestions made by the Congregation for the Causes of Saints related to this topic. Then, we went through the procedures of canonization which was under a continuous development. In addition, we showed the miracle’s necessity and the requirements for its approval. The current procedure of canonization in the diocese and the Congregation’s requirements were presented in the final section. The value of the miracle’s evidence of proving the sanctity has been based on the legal text analysis made during the study.
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Owning to the 2014 and 2015 Synods of Bishops a question has been raised and discussed in a society about admitting the divorced and remarried people to Holy Communion. This question, in fact, pertains to the teaching of the Church on the indissolubility of marriage. John Paul II responding to the crisis caused by the “plague of divorces” showed God’s plan for marriage and family. He claimed that the conversation between Christ and the Pharisees (Mt 19:1–9) was the source of the moral norm about the indissolubility of a marital bond in which Jesus not only confirmed the norm but also reffered to the biblical “beginning”. Following Christ’s teaching, the Pope consequently developed his anthropology based on the account of creation. The foundation of his view on human being is the conciliar teaching that man “cannot fully find himself except through a sincere gift of himself” (Gaudium et spes, 24). Marriage is a communion of persons (communio personarum) based on the total and sincere gift of self which demands the indissolubility of the bond. Moreover, the institution of marriage is oriented towards its sacramental fulfilment in Christ. As a sacrament, marriage participates and expresses the unbreakable bond between Christ and the Church. John Paul II was a firm defender of marriage indissolubility who drew his teaching on these two premises, anthropological and sacramental.
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There is a connection between God’s self-revelation and the revelation of the truths of faith. They remain mutually related (nexus mysteriorum) and arranged around the centre of the Christian faith (hierarchia veritatum). The article shows how the “hierarchy” of the truths of faith should contribute to a better understanding of all mysteries. While taking into account this hierarchy one must not marginalize other revealed truths of faith. The sense of faith (sensus fidei) helps to consider not only a net of mysteries as a whole but also particular mysteries of faith within it, as well as their correlation with Christ who is in the centre.
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In this article, I intend to study the subject of human dignity which could be seen through the human rights point of view. When we look at the map of the world we could see that the topic of human dignity and religious freedom is really a current issue which must be on the agenda of the most powerful nations. There have been a lot of questions that we need to ask before we will take a deeply view at this matter. The questions which I am going to ask here is trying to put this topic in the context of contemporary as a remarkable requirement for the whole world. Could it be a real relationship between human dignity and religious freedom in matter of meaning and practice? Which is currently the truth regarding the presence of human dignity in the world? How could human dignity be more real in the countries where there is no religious freedom for all citizens? Could one country be considered as a civilized one without a deep understanding and real implementation of religious liberty principles for all people? How could the discrimination on a different group of people affect all the nation and then all the world? Could human dignity become a concept made possible in the world trough the education of people? How could the economics contribute to a country in the process of establishing human dignity? Could this kind of education be managed by a government or by some administrative regions or by United Nations?
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The article „Individualization of a didactic process in inclusive religious education” touches on the problem of adjusting classes to the capabilities and psychophysical needs of able-bodied students and those with mental retardation in a mixed group. It is proposed that different components of a didactic process should be differentiated for individual students. It is emphasized that the problem of individualization is particularly important in the inclusive model of education and should be resolved in practical way. The idea of inclusion in the process of school education is mentioned. It accentuates individuality and dignity of each child. Students with mental retardation are not excluded from the process. It is emphasized that religious education classes should be a place for every student, where uniqueness of each one is appreciated and celebrated.
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Review of Michał Herer’s Pochwała przyjaźni [“The Praise of Friendship”], Warszawa: Wydawnictwo Naukowe PWN, 2017.
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With the withdrawal of the Ottoman Empire from Bosnia and Herzegovina, history notes an endeavour to redefine the presence of Islam and Muslims in the Bosnian society as a presence of a foreign element. In relation to that, politics, which ranged from limiting the presence of Islam as an element of identity, to its suppression by assimilation, to elimination, in a physical sense as well as a self-concept, were used. That process, which was led during peace and war times, is nowadays defined as Islamophobia. When talking about the way of life under Islam, or rather the modus Vivendi and modus operandi of Islam, it’s been constant in BiH and takes place in complicated social circumstances. Therefore, in this work, we will present the challenges and offer possible solutions for the modern Bosnian society. In that sense, it is important to mention new, neo salafi movements, which intend to redefine the Islamic sanctity. In exploring the Islamic tradition of Bosniaks, especially under the conditions of the Islamophobic discourse which is present in the world, the Islamic Community in BiH plays an important role. But, in order to achieve actual impact in preserving tradition and the balanced path, it is necessary to answer the question: “What is the Islamic tradition of Bosniaks?”. In order to prevent a redefining, it is important to take a stand to Arabic folklore tradition of Islam which aims to present itself as the only authentic, and in that sense the relation towards other and different traditions. Also, it is also to take a stand to the pro-socialist interpretation of the role of religion in society, which aims to redefine religion as an irrelevant social phenomenon which leads to the crumbling of social relations, while trying to establish animosity towards religious freedom as a determining identity factor.
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Religious upbringing within the realm of the development of complete personality implies innate human openness towards transcendence. This openness also determines him as a human being. This upbringing completes and finalises the development of a complete human personality. In the process of development of complete personality we should recognise transcendent principles of that development, so that our pedagogical mind should not remain trapped within the Fromm’s paradox: “it is the very human nature that makes a man inhuman”. The article views the complete development of human personality through spiral spheres of upward growth. Within, what we call learning society, we certainly have space for development of complete personality. Even though the idea of completely developed personality is not new, the explanation of its significance is not very common. The author attempted to present this text as guideline towards a perception of complete development of personality.
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The aim of this research work was to analyze the effect of religion upon the quality of care offered by the parents of disabled children. The sample of 94 respondents was analyzed, all from Tuzla Canton, 50% of this number were mothers (N=47) and 50% fathers of children with disabilities (N=47). For the purpose of verifying the set research goal, a multidimensional instrument for assessing religiosity was used, as well as a quality of care scales designed for the purpose of this research. Research data were processed by parametric and nonparametric statistics. Regression analysis method was used to verify the set hypothesis of the research. Based on the results of the research it can be concluded that the degree to which parents practice religion affects the quality of care they can provide for children with disabilities.
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In the present article the author makes analysis of Talmudic passages which explicite or implicite refer to Jesus and Christianity. These texts are translated into Polish, and explained by a concise commentary which is based on textual and historical analysis. The article pays attention on anti-Christian potential in Jewish literature which is the result of polemic between Judaism and Christianity about the identity of verus Israel. First the passages about Jesus are analyzed in which he is described as Jeszu(a) (ha-Nocri), Ben Pandera, Ben Stada (Stara), Balaam, Peloni, Mamzer. Then the texts about Christians are marked off in which they are described as minim and nocrim. This article can be used to an authentic dialogue between Jews and Christians about past, presence and future.
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W artykule poddano krytyce literacko-historycznej teksty talmudyczne, w których występują imiona Pandera, Stada i Jehoszua bar Perachja. Imiona Pandera i Stada, przypisane ojcu Jezusa w późniejszej tradycji talmudycznej, są przekazane niepoprawnie w pewnych manuskryptach i opartych na nich drukowanych tekstach. Wyrazy te brzmiały pierwotnie panṭīrā – oboczna forma aramejskiego żeńskiego przymiotnika, paṭṭīrā „odesłana” – i sōṭerā, co jest zaramaizowanym słowem greckim „Zbawiciel”. Określenie ben-panṭīrā sugerowało zatem, że Jezus był synem niewiasty odesłanej przez męża. Opinię tę odrzuca już Ewangelia Mateusza 1,20 pod koniec I wieku n.e. Określenie ben sōṭerā, „syn/uczeń Zbawiciela”, musiało się natomiast odnosić do bliżej nieznanego Judeo-chrześcijanina, zamęczonego w Lyddzie, prawdopodobnie na początku II wieku n.e. Pisownia i sens obu określeń uległy zniekształceniu z biegiem lat, zwłaszcza w Talmudzie babilońskim. Natomiast Jehoszua bar Perachja był współprzewodniczącym sanhedrynu w drugiej połowie II wieku p.n.e. Mimo wysokiego stanowiska rzadkie są jego wypowiedzi lub opinie wspomniane w Misznie, zredagowanej w latach 200 n.e. Spotyka się go natomiast w zaklęciach aramejskich, zapisanych na tzw. miskach magicznych z VI-VII wieku n.e., znalezionych w Babilonii. Występuje on tam jako nadawca listów rozwodowych, przeznaczonych dla żeńskiego demona Lilit i jej współtowarzyszy. Miały one na celu oddalić od domu złe duchy i zabezpieczyć rodzinę przed chorobami i różnego rodzaju nieszczęściami. Jehoszua bar Perachja jest tam nawet nazwany „uzdrowicielem”, co zapewne wyjaśnia jego powiązanie z Jezusem z Nazaretu, podanym za jego ucznia w Talmudzie babilońskim, zredagowanym właśnie w tym samym okresie. Chodzi tu jednak o przeróbkę starszego opowiadania, zachowanego w Talmudzie palestyńskim i nie mającego nic wspólnego z Jezusem. Opowiadanie dotyczy bowiem Judy bar Tabbaja, uczonego żyjącego w I wieku p.n.e. Dla pełnego zrozumienia roli Jehoszuy bar Perachji w zaklęciach aramejskich i jego rzekomych powiązaniach z Jezusem, żyjącym 150 lat później, brak informacji z wielowiekowego okresu dzielącego Jehoszuę od tekstów z VI-VII wieku n.e., tj. okresu, gdy zapisano te zaklęcia i zredagowano Talmud babiloński.
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The purpose of this paper is to present and attempt to reconcile the seemingly divergent opinion of Maimonides in the matter of his relation to the new monotheistic religions – Islam and especially Christianity. In the first place the author will present and analyze Maimonides’ statements on Christianity, derived both from his halachic, as well as philosophical texts, ordered in such a way as to show the spread of opinion, and even the seeming contradiction. One of the criteria for ordering here is Maimonides’ attitude to Islam. In the second part of the work the author will attempt to synthesize Maimonides’ conceptions basing on his other texts.
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This paper presents concisely Christian reprisals throughout history directed against Talmud, the central opus of the rabbinic Judaism. Those persecutions are hardly attested in the historical sources until the second half of the Middle Ages. They started in the 13th century and had lasted till the 18th century, while the arguments formulated during that period, allegedly based upon the Talmud itself, have been still present until now in various currents of anti-Semitism. The paper also deals with the historical context of Christian anti-Talmud ideology and the scope of its impact – especially in the Polish-Lithuanian Commonwealth in the 16th and 17th century. In comparison to the rest of Europe the Polish-Lithuanian Jews had enjoyed the greater range of freedom while the Talmud persecutions had been incidental.
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During the fifteenth and sixteenth century the Jews in Germany were subject to imperial law and entitled to the protection of the law, but just in those days the campaign against Jewish books began to change for the campaign against Jews and Judaizers. This religious and social controversy in Germany started in 1511, when Johannes Reuchlin published his Report about the Books of the Jews in a work he called Doctor Johannsen Reuchlins Augenspiegel. The controversy flared up for evermore after its publication. Josef Pfefferkorn, who changed his name to Johann when he converted to Christianity in 1505, was on one side. He had the genuine support of significant members of the Dominican order in Cologne. Pfefferkorn and the Dominicans saw the confiscation and destruction of Jewish books, particularly the Talmud, as a valid initial step to converting the Jews to Christianity. Johannes Reuchlin was on the other side. He was known as one of the prominent jurists and humanist of his day and he was also the first efficient Christian Hebraist in Germany. Many of the exceptional intellectual postures of the Renaissance supported him. The most efficacious humanist defense of Reuchlin’s work was a satire entitled Letters of Obscure Men.
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