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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.
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The changing church history of the Olsaland from 1938 to 1945 was characterized by a special development due to the ethnic composition of the Poles, Germans and Czechs. Since 1918 under Czech rule, it fell to Poland in the autumn of 1938 through the Munich Conference. Ecclesiastically, it belonged to the great German diocese of Breslau jurisdictioned by Adolf Cardinal Bertram. With the change to the Polish state area, the jurisdiction fell under Stanislaus Adamski, bishop of Katowice. Politically, since 1918 enormous tensions among all three groups of the population have been intensified since 1938. Also in the parishes of the Catholic Church there were disputes, especially in the German and Czech worship services. With the German attack on Poland in 1939, the Third Reich took over the administration of Olsaland with all restrictions against the Polish and Czech population. In 1940, church membership also changed from Katowice to Breslau. The paper examines the most important development lines.
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The purpose of the article is to present the thought of a great Polish humanist, prof. Janusz Stanisław Pasierb about his understanding of the body and the conclusions drawn from it for a man living in the twenty-first century. Sources of the article are collections of essays, sermons and articles. The author of the text showed understanding of the body as soma i.e. corporeal nature of every human being, with particular emphasis on Jesus Christ. Then the author presented the content of the experience of the body in the liturgy. The Church has been also described as Mystici Corporis Christi. In conclusion, the content is summarized and its relevance for a twenty-first century man is shown.
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An insight into today’s relevance of Tadeusz Styczeń’s conception of the autonomy of ethics involves a theoretical analysis as well as a consideration of the practical signifi cance of the standpoint he proposed. Styczeń develops the theoretical ideas advanced by Tadeusz Czeżowski and Tadeusz Kotarbiński, who considered the moral (axiological) experience as the autonomous basis of ethical knowledge. In his writings, however, Styczeń consistently uncovers the personalist content of the moral experience, thus showing that personalism is a special variety of value ethics. Moreover, he specifi es the area of the autonomy of ethics: ethics is an autonomous discipline already in its starting point, which is the moral experience, yet ethics draws on other disciplines, in particular on anthropology, at the stage of building its argumentation to justify the moral rightness of an action. Styczeń also shows the relations between ethics constructed ‘in the fi eld of experience’ and the moral theology based on the Christian Revelation. The autonomy of ethics—within the framework Styczeń worked out—lies in the autonomy of the moral experience and its content. Styczeń simultaneously questions the post-Kantian approach to the issue of the autonomy of ethics, rejecting its claim that the moral subject is actually the creator of moral norms. The author of the article also refers to the controversies over the axiological foundations of democracy and offers some remarks on the practical signifi cance of Styczeń’s conception of autonomous ethics. He draws a comparison between Styczeń’s standpoint and the conception of ‘minimal morality’ introduced by Michael Waltzer. The author also points that the ‘deformations’ of morality observable in various religious traditions (such as Hinduism, Christianity, and Islam) call for an autonomous moral discourse provided by ethics.
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The homily of his Holiness John Paul II given during the celebration of the unveiling of the restorations of Michelangelo’s frescoes in the Sistine Chapel, Vatican, 8 April 1994. Reprinted from: L’Osservatore Romano, the Polish edition, 5:1994, No. 5, p. 32-34.
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Review of Aneta Gawkowska’s Skandal i ekstaza. Nowy Feminizm na tle koncepcji pojednania według Jana Pawła II [“Scandal and Ecstasy: New Feminism against the Background of John Paul II’s Concept of Reconciliation”], Warszawa: Wydawnictwa Uniwersytetu Warszawskiego, 2015.
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In this paper, the author deals with the question of communion ecclesiology in the context of the current migration crisis in Europe. Contextual theology based on the correlation method tries to develop the understanding of the Church’s essence and mission by using the ecclesiological model called communion and putting it in the contemporary social context. The notion of the ‘stranger’ introduced by the sociologists into the public discourse seems to be very operative and useful category for ecclesiology as well. The first part of the article presents the phenomenon of the stranger in sociological perspective. The second part discusses Jesus as Sacrament of God in the encounter with strangers. The author analyses Jesus’ words and his attitude to strangers and socially alienated people. The third part describes the Church as the sacrament of responsibility and open home for strangers and poor people. The Church can be also understood as the mother with a heart open especially to those who suffer from war and misery. In the final part of this paper the author presents some pastoral implications. He draws attention to the necessity to enhance the social aspect of Eucharist and to encourage the believers to create the ‘culture of solidarity’ with refugees and strangers in need.
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One of more important events in the latest history of Polish education was “introducing the right to teach religion at school from 1 September 1990”, after the thirty year break. In the school year 2015/2016 this right is used by 28 churches and religious associations, including the Roman Catholic Church. The article presents that teaching religion at school has always been connected with education, dating back to the antiquity. What should be emphasized is that while countries were taking over the care of education, religion was introduced into school as an obligatory subject. It was the work of the enlightenment which cannot be suspected of being kind to the Church or Christianity. Facing the processes taking place in Polish religiousness, the school catechesis becomes one of the most important areas of transferring faith, it serves the human and Christian formation of a young person, it is the realization of a principle of the double faith: to God and a man. From the perspective of the past years of teaching religion at Polish schools, the thesis that teaching religion at school happens to be a catechesis, evangelization, but is always in the service of a man, therefore it serves the Christian and human formation of a young person is very much justified.
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The article presents the results of research on the Jesuits during the Polish People’s Republic. The security police throughout this period tried to subdue the Jesuits from the North. However the security police did not have much success in this field. In one dissertation, an officer of the Security Service admitted it had suffered defeat. The Jesuits, thanks to their specific formation, spirituality, structure and style of operation, managed to see off the massive attack of the security apparatus.
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For a Christian, the “dark night of the soul” means the acceptance of suffering and the cross which leads to a greater union with God. To reach this goal, one must control their senses, overcome their passions and egotistical tendencies. Thanks to this effort and above else to the work of God’s grace, the disciple of Jesus partakes in the life of the Holy Trinity in a union of mutual self giving. This is how St. John of the Cross understood it. The wisdom of the Cross marks the beginning, way and goal of the soul. He was the spiritual mentor and guide to both St. Teresa Benedict of the Cross and St. John Paul II.
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This article deals with the issue of ancient Greek models of life proposed by Aristotle, Epicurus and the Stoics. The author tries to describe how and which of these models were assimilated by Christian society during the first centuries and which were rejected. The purpose of this article is to show how important Aristotle’s, the Stoics and Epicurus’ philosophy was for Christians in the advancement of the Christian lifestyle among the Greek societies. Understanding the development of theology in the early Greek Church requires knowledge of the ideals and values that shaped the thinking and behavior of people before they heard about the Gospel of Jesus.
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The lecture engages the debate concerning the relation between politics and ethics. Ethics is the guardian of good practice and policy the guardian of the quality of life in the community. The author discusses their mutual historical development paying special attention to two dates. First in 1789, when the Bastille was demolished and the Republic founded with a slogan of ethical content (“Liberty, Equality, Fraternity”), but only in order to control it. The second date is 1989, the year in which the Berlin Wall fell, constitutes a turning point and the dominance of ethics over politics promoted by the triad: democracy, accountability, and human rights, which undoubtedly belong to the highest value. The problem with this is that ethical values can be used in an ideological way. In the final section, the Christian position on the proper relationship between ethics and policy and vice versa is discussed.
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In this essay, the Catholic liturgy will be discussed, focussing especially on the eucharistic liturgy as it might be understood in the context of Joseph Ratzinger's approach. The sacramental reality constituting the substantial aspect of the Eucharist is a central part of Christian faith. Considering this, precisely this sacramental reality can only be comprehended as the celebration of the Eucharist, and the related effects are only conceivable in the Eucharist by the actual sacrifice of the cross of Christ. In the Eucharist, the entire life of every single person who is baptized as a part of the mystical body of Christ is brought to the Father by Christ himself within the Holy Spirit. Finally, we obtain the precondition for a fruitful work of a believer and the connected effects of his efforts to sanctify the mystical body of Christ, as every prayer is transferred only by the Father in the Eucharist in the Holy Spirit.
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