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This section lists all the books that have been sent to the Editorial. To make this information available also for researchers who do not have command of Polish, all the titles are additionally provided in English.
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This section lists all the books that have been sent to the Editorial. To make this information available also for researchers who do not have command of Polish, all the titles are additionally provided in English.
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A. Kołodziejska, Karol Wojtyła – dramaturg. Twórczość dramatyczna oraz związki Karola Wojtyły z Teatrem Rapsodycznym, patronat honorowy: Centrum Myśli Jana Pawła II, Warszawa [b.r.w.]; K. Dybciak, Wokół czy w centrum literatury? Studia o krytyce i eseju, Wydawnictwo UKSW, Warszawa 2016; T. Michael, British Romanticism and the Critique of Political Reason, Johns Hopkins University Press, Baltimore 2016
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Ideological grounds for renaissance culture is humanism, and its anti-dogmatic and anti-Christian secular nature world outlook mirrored deep social and ideological changes taking place in late Middle Ages Italy. At this time an interest was generated towards antique culture and its revival was started. A man, free from feudal-ecclesiastic violence was in the center of interests of humanists. Thus, humanists formulated a new human conception: if church ideology of Middle Ages tried to inculcate in men an idea that he was feeble and sinner, the humanists, in the contrary, praised a person, believed in his unlimited abilities and creative potential. Renaissance started liberation of a person and it lead a man from anonymity of Middle Ages. Christianity became more structured, more open for life, more acceptable for secular men, loyal to perception of beauty of body and world. Humanists tried to rehabilitate perceptual nature of a man; renaissance literature that was free from church press protected free opinion of a man and his personal freedom: personal dignity, its protection and unlimited belief in a man is the essence of renaissance. Humanists believed in kind nature of a man. According to their opinion, the nature awarded a man with the properties, which prevented him from sinning, from doing all kinds of evil and negative. According to their opinion a man needed no external restrictions, since he had inner harmony and measure, which was a measure of splendid constellation of giant writers, poets, painters, sculptures and learned men such as: Boccaccio, Petrarch, Ariosto, Ronsard, Rafael, Leonardo da Vinci, Titian, Masaccio, Perugino, Giorgione, Erasmus of Rotterdam, Mirandola. This is how a man and nature appeared in the center of renaissance art. Humanist philologist, poet and politician Cristoforo Landino (1424-1498) consideredthat theory of Plato didn’t contradict Christian doctrine and always tried coordination of theological and philosophical traditions. It is namely the result of thinking according to Christian categories that humanistic orientation of renaissance found most vivid expression in the theory created about a human being, when it created a new conception of a man on the base of biblical Christianity, the base of renaissance humanism, renaissance anthropocentrism. The apex of humanistic idea is namely the doctrine, teaching about aman; it directed its attention to human being and put him in the center of all interests: “I put you [human being -M.N.] in the center of universe” (Leon Battista Alberti). Renaissance world outlook is based on belief of harmony of the universe, goodwill of man, but the late humanism puts under doubt a doctrine “about unlimited possibilities” and about kind nature of a man. XVII century in almost the whole Europe is an epoch of social, political and public cataclysms and we don’t meet anymore strife for life, belief that a man will win over the evil in the works of authors of baroque, motifs of pessimism, skepticism and instabilityof real life are prevailing. Changes in baroque literature style and its essence were conditioned by qualitative changes in historic reality, termination of the era of renaissance. Religion-ethical prerequisite of baroque culture is in a deep belief that it was necessary to rescue post-renaissance man: it was necessary to rescue a man from his own self and for it, it was necessary to restore theocentric picture of the world, together with itsmoral demands towards a man, which was expulsed by renaissance anthropocentrism. World of baroque could not or didn’t accept a world in which the central place was not occupied by God. Baroque created the world where there was a balance, harmony, where dramatic effect, confrontations and harmony were prevailing, where contrasts, struggle, emotions and sufferings were lingering. Statistics of renaissance epoch, sculptures andpaintings full of dignity ceded the place to faces illuminated with mystic rapture (Bernini’s St. Teresa’s Ecstasy, El Greco’s The Ecstasy of St. Francis of Assisi and Mary of Magdala). Baroque is distinguished by its efforts to actualize spiritual experience, which was accumulated by Christian culture of Middle Ages, but alongside with it, antique mythology personages were not unknown for it, which was used by it masterfully together with biblical characters. Baroque tried not only to inhale new spirit in Christian experience of Middle Ages, but to implement synthesis of theocentrism of Middle Ages to revive conception of human freedom and dignity. Epochs of significant fluctuations and perturbations are always accompanied with repetitive revelations of biblical books. This is why the key book of baroque man became the Bible. Genesis and respectively theme of the original sin was one of the leading ones in baroque literature. Biblical conception of a man, which is based on a theme of Old Testament, was expressed in many authors of European baroque (du Bartas’ First week,that is genesis, Andreoni’s Adam, Vondel’s Lucifer and Adam in Exile. Milton’s Paradise Lost. Theme of the original sin in Georgian baroque literature was expressed in Archil’s The Dispute of a Man and the World (1684), which expresses the most significant idea for Baroque Age: that a man from the ruler of the world, which is a renaissance conception of a man, turned into a slave of a world, which already is the baroque conception of a man. When baroque poets declare the idea that as a result of the original sin the world lost harmony and that a man created similar to god, a man that is “the crown of the world” will turn into a slave, clearly expresses confrontation between the main principles of renaissance and baroque: renaissance man is almighty, he stands in the center of the world, while baroque man is no more equal to god, he is a “thinking cane”, while ancestral fortune lies is in his weak nature, himself. Thus, renaissance anthropocentrism was replaced by baroque theocentrism, which returned god into the center of the universe again. Among biblical books in Baroque Epoch specific place is occupied by Psalms, which covers infinite range of human emotions, feelings and also extremely lyrical, high artistic value and allegorical Song of Songs, its motifs of holly love attracted baroque authors. This attitude in Georgian baroque literature was expressed in poetry of Vakhtang VI (Satrfaloni). Ecclesiastes has become a philosophical base of baroque in which the authors of this epoch found the most organic text for them. The image of a sage depicted in it, who achieved everything a man can dream, passed through everything and came to the conclusion (Vanitas vanitatum, omnia vanitas est) –„Venity of venities, all is vanity” (Ecclesiastes 1: 2). Antinomy attracted Baroque Epoch authors like magneto, for them antithesis became a mentality system. The most significant role in Baroque Epoch was played by great scientific revelations and correspondingly, anthropocentric conceptions were substituted with absolutely different approaches. Baroque man more acutely felt dependence on irrational forces and similar to that when it turned out that the globe is not a center of the closed world a man could no more perceive himself as a center of the world. High moral biblical categories occupied the place of renaissance ideal of beauty. Baroque man never forgot that life was temporary and short, while death was inevitable and this is why the motto of renaissance Carpe Diem! was replaced with radically confronting essence Memento Mori! Feeling of this transient life became a mark of this epoch. This is why the baroque poetry is impregnated with the theme of time transiency and parish ability, which created mystic fear, but on the other hand feeling of transient and all perishing time and vanity ofeverything earthly used to incite surprising hedonism: love for life and its adoration. Such paradox lead baroque literature and it was namely this antithesis that united a split baroque man. David Guramishvili is distinguished for its highest baroque expressiveness: tragic emotion of his dissociated, dualized soul and plead for its union is expressed in antithesis couples. If painters of the renaissance conceived human anatomy as support means for creation of adequate impression on human body and attributed great attention to the study of muscle system (Pollaiuolo, Leonardo da Vinci), since they needed knowledge of human anatomy to depict beauty of human body, baroque painting and poetry directed renaissance interest towards human body in quite another vector: here anatomy is not a support means but is a feeling, emotion associated with death. In poetry as well as in painting one of the forms of expression of life finiteness is associated with human anatomical body.Such an attitude to death was expressed in baroque poetry of Georgia too, where death, as a personage is offered by David Guramishvili by plastic obviousness. Baroque poetry and painting show well attitude of a man to death: „All go unto one place; all are of the dust, and all return to dust again” (Ecclesiastes 3:20).
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This study intends to show the main traits of Hungarian liberal theology in the 19th century with a view to throw light upon its stance regarding the doctrines of the church. This work seeks to sketch out the characteristics of liberal theological ideas through the analysis of five major topics. The first theme deals with the issue concerning the pursuit of a real and accept-able theological enterprise, i.e. how liberal theology rearticulated what theology is, thereby un-intentionally contributing to the emergence of Science of Religion. This meant a drifting away from the field of traditional Protestant theology. Second, the work describes the radically different approaches of the traditional and modern, that is, liberal theological trends from the aspect of philosophy of religion. Third, we define the liberal theological concept regarding the fabric of religion, and then present its impact on ecclesiology which resulted in a fairly broad understanding of what the church really was. This ecclesiological departure from traditional theology is certainly a unique feature of liberalism. Its spirit transplanted a different anthropology into the church, by deifying the human being. Finally, the optimist view concerning reason is analysed, a commonly shared liberal opinion since the Enlightenment, which had readily professed faith as progress towards perfection.
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The current paper tries to examine the mystifications around the life and work of the XVI century French occultist and author Michel de Nostredame, better known as Nostradamus. The main questions posed in this study stem from a curiosity about the way Nostradamus shaped his own legendary status through his writings, healings, prophecies, and divinations.By looking into a number of historiographical, biographical and autobiographical sources, among which texts by Nostradamus himself and references by some of his contemporaries, such as Pierre de Ronsard, this inquiry has stumbled upon interesting models and patterns of self-mythologisation present in Nostradamus’s life and work.One of the main conclusions of the investigation would be that the French author’s Jewish background offered him a tradition of and an inclination towards the prophetic – a “prophetic guild” of sorts, in which he could seamlessly position himself. He adopted the lore of old-testament prophets and mixed it with a good dose of what could be considered the trendy teachings of his day - kabbalah, astrology, divination, and alchemy. He followed a path similar to the one laid out by fellow healer and occultist – the physician Paracelsus. Throughout his career as a healer and a “seer”, Nostradamus is known to have used his knowledge of healing potions to treat the very eminent patients seeking his help, some of whom were cardinals and members of the French royal family. In 1554, Nostradamus started writing his Les Prophéties (“The Prophecies”). Over time, his poetic musings on the future of the old continent grew to 942 quatrains and it happened so that they resounded greatly with the collective spirit of XVI century Europe, battered by outbreaks of the plague and terrified by the ongoing Ottoman invasions. By shrouding the message of his “Prophecies” in mystery, or probably never imbuing them with a definite meaning, Nostradamus would leave us insufficient reasons to think they aren’t merely obscure, apocalyptic poetry. Nevertheless, their author has done more than many self-proclaimed mystics to cement his status as one of the world’s most reputed and, at the same time, most disputed prophets, as controversial as the term, in itself, might seem.
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Review of: Pero Pavlović, Križ, tvoj štit, Naklada DHK HB, Mostar, 2019. Marija Musa, Hrvatski jezik u Bosni i Hercegovini u javnoj komunikaciji od 1945. do danas, Školska naklada, Mostar, 2018. Tonči MATULIĆ, Metamorphoses of Culture. A Theological Discernment of the Signs of the Times against the Backdrop of Scientific-Technical Civilisation, Lit Verlag GmbH&Co. KG Wien, 2018. Vedran Antoljak – Miroslav Kosović, Design thinking za nedizajnere: kako riješiti poslovne probleme i uspješno inovirati, Školska knjiga – Sense savjetovanja, Zagreb, 2018., 161 str.
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The book by Abd al-Rahman al-Sufi Kitāb suwar al-kawākib at-tābita is his most successful and most famous work. It has achieved an incredible success in the East and in the West. Its biggest contribution lays in the review of stars in tables, measuring the magnitudes, the review of popular classical and Arabic names of stars and constellations, and double illustrations. Apart from the fact that the book has a remarkable scientific significance, the rich and luxuriant illustrations make it valuable on aesthetic and artistic level. The work was written ca. 964 AD, but the original manuscript was unfortunately lost. The vast number of transcripts dating from different periods, and of different quality, style and readability has survived. As far as it is known, the first translations of al-Sufi’s work were made in the 13th century. Nasir al-Din al-Tusi translated “The Book on Constellations” into Persian, and it was translated into Spanish in the same century during the rule of King Alfonso II. It was translated into French in 1874. It was printed in Arabic in 1956. A partial translation in English emerged in 2010, while the remaining part is in the preparation process. There are no other known translations. The most cited translation in the Western literature is the translation into French language.
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Spread around the world due to its variety and presence of various scientific, cultural and philosophical movements since the Islamic revival Islamic culture laid the foundation for many new directions of human development and enriched its spiritual and cultural heritage. From this point of view in nowadays Sufism has got a great importance and carefully studied. The author notes that the concepts of Sufis of the early tasawwuf period Bayazed Bistami and Junade Baghdadi were systematized later in a more perfect form by Imam Ghazali and Seyyid Yahya Bakuvi. One of the most important persons in the history of Sufism was ibn Arabi, the follower of the era after Gazali and the creator of the philosophical tasawwuf.The author emphasizes that the theory of wahdati-wujud created by Gazali left a deep mark on the world philosophical heritage and became the basic of the great Tasawwuf tradition (Morewedge 1995).According to researches Khalwatiyya created by Bakuvi (died in 1463/1464) in Azerbaijan and widely spread in many countries is one of the most important movements in Islam. Bakuvi was a student and follower of the first founder of this movement Omar al Khalvati Shirvani known as Piri-Avvali.
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Up to Vatican II, the main goal of the mission was the salvation of people who did not believe in Christ. The Council’s recognition of the presence of elements of truth, good and authentic holiness in religions posed a question about the sense of mission in a new light. The result was modern departure from salvific ecclesiocentricism and return to christocentrism in theology. In the light of modern theology of religion, no formal membership of the Church is necessary for salvation. The mission’s purpose, however, is first and foremost plantatio Ecclesiae. The Church’s presence as a trader of revelation and mediator of saving grace is necessary for the full salvation of the world. Role of the Church is analogous to the role of Christ himself and is exhausted in being a universal sacrament of salvation for all humanity, i.e. in uniting people with God and among themselves.
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Christianity has its source in the fact of God’s love for Man. „For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but have eternal life. For God did not sent his Son into the world to condemn the world, but that the world might be saved through him” (Jn 3,16-17). This „Good News” about the salvation accomplished in the Person of Jesus Christ is addressed to every human being to restore his original perspective. The Good News reaches people through its preaching to those who have not yet received it, but also to those who, for whatever reason, have departed from it. In Europe, starting from the Enlightenment, slow de-Christianization of societies began. Rationalism slowly began to supplant religious attitudes, and pragmatism moved towards the organization of the earthly kingdom, excluding the eschatological perspective. Two atheistic ideologies worked in the same direction: Marxism and Nazism. As a consequence, European societies began to move away from Christianity, adopting a way of life without God. A new perspective of postmodernism has been included in this lifestyle, the essence of which is the epistemological crisis and the crisis of values. These recent changes pose new, previously unknown challenges to Christianity. As a result, a need arises for new forms of preaching the Gospel to these people.
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A human being needs to meet witnesses of faith on the way to achieving holiness. One of them can be Bishop Konstantyn Dominik (1870-1942) – the Bishop of Chełmno. The figure of Bishop, who is a candidate for canonisation, was shown in the article in the context of his relations with Swarzewo, Pelplin, Chełmno and Gdańsk. The difficult time of the Second World War during which the Bishop served, present him as a real witness of faith. Christological and Marian aspects of Konstantyn’s pristly and episcopal service, his simplicity and commonness, as well as his path to sanctification, create a beautiful testimony that can be achieved by living one’s life according to God’s vision.
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The crisis of the consecrated life is tightly connected with the crisis of the contemporary human being and with the crisis of the Church. Weakening of the faith and lack of faithfulness to the chosen calling results with lack of witnessing and consequently with lower number of vocations. Both the Word of God and the modern teaching of the Magisterium of the Church give clues, which could become the source of the renewal of the consecrated life. It gives hope that the religious again will become a clear sign of the presence of God in the world.
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Maria Karłowska in her activity was primarily guided by the good of women who were harmed by fate. In this connection, she led an educational activity that allowed her to change her life. This study refers to the issue of principles and methods of education used by Karłowska. These were the principles of: loving one's neighbor, respecting the dignity of the human person and personal freedom. Instead, the methods were: teaching, prayer, silence and work. The effectiveness of this educational system is evidenced by the fact that today it is also used in the homes of the Good Shepherd, which continue the mission of Maria Karłowska. The views of Maria Karłowska are also worth comparing with the axiological context related to logoterapy.
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