Л. Селимски. Християнските имена у българските католици
Review of: Л. Селимски. Християнските имена у българските католици. Katowice, Wydawnictwo Uniwersytetu Slaskiego, 1999. 203 p.
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Review of: Л. Селимски. Християнските имена у българските католици. Katowice, Wydawnictwo Uniwersytetu Slaskiego, 1999. 203 p.
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Compared to the Synoptic Gospels, in the Fourth Gospel there is a striking absence of stories of Jesus healing. There are no stories of the lame, those with fevers, withered limbs, dropsy, hemorrhages or lepers or those who are deaf, mute or demonized being healed. It has been supposed, then, that healing is feebly represented in the Fourth Gospel. This essay counters that view and seeks to set out the image of Jesus as healer the Fourth Gospel intended to offer. Notably, four of the seven miracle stories and the associated dialogues in this Gospel are related to healing. In his vocabulary John uses the term ‘signs’ for miracles giving the impression that there were more than the representative seven and, in turn, creating the impression that Jesus’ ministry was characterized by performing miracles that were primarily healings. Also, John’s overlapping use of the term ‘work’ for both Jesus’ ministry and for his miracles infuses Jesus’ entire ministry with the notion of the miraculous creative work of God as healer, conveying his life and presence as Saviour. In the stupendous miracle stories Jesus is portrayed as one with unparalleled power. In his healings Jesus is identified as the Messiah who brings life from God, so that in these stories God is most clearly seen as truly incarnate. In all the healing stories the Passion is echoed and adumbrated so that for John’s readers their experience of the presence of Jesus as healer is an experience of resurrection power that brings God’s life to them and the basis for their faith and evangelism.
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Prince Jerzy Zbaraski (1574–1631) was one of the most eminent Polish politicians in the first half of the 17th century. A descendant of an old princely family which ruled a large latifundium in the south-eastern borderlands, well educated, fluent in several foreign languages, he had all the predispositions to play an outstanding role in the history of Polish-Lithuanian Commonwealth. Omitted by Zygmunt III in his granting of royal lands and higher offices, he quickly moved to the opposition to the king. This article discusses the prince’s attitude towards the Catholic Church and clergy. Attention was drawn to the fact that although from early childhood he was a follower of Catholicism, he quickly came into conflict with the Jesuits. This hindered his political career. Nevertheless in 1620 he was promoted to the office of the castellan of Kraków. In the 1620s he was already a recognized leader of the anti-royal opposition. The prince did not accept the changes taking place in the Polish Church and was an opponent of the religious policy of Zygmunt III. He himself was a spokesman for tolerance and upholding the provisions contained in the act of the Warsaw Confederation of 1573. He defended the Orthodoxy. He was on friendly terms with the leader of dissenters in Lithuania, prince Krzysztof Radziwiłł. He was in favor of increasing the charges of the clergy to the state. He consistently supported the interests of the Kraków Academy. He was an implacable enemy of the Jesuits, whom he considered to be the champions of Counter-Reformation fanaticism. He was a supporter of a secular, tolerant state that would not interfere in religious and ideological matters. Popular and liked by the nobility, prince Jerzy Zbaraski died on July 30, 1631 causing almost universal sadness. The news of his death was received with joy only by the Jesuits and their adherents at the royal court.
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The author of this article has attempted to recreate the pre-dissolution (from 1810) collection of the Pauline Fathers from Wielgomłyny. He did it on the basis of the library inventory included in the visitation book of the Archbishop of Gniezno, Ignacy Raczyński of the Tuszyn and Radomsko deaneries, currently kept in the Diocesan Archives in Włocławek. To achieve his goal, the author divided the books into thematic blocks, such as were created in former monastery libraries when placing works on shelves and creating inventories.
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The text presents the figure of Fr. prelate dr. Adam Nowak (1927-2020), who died on October 7, 2020. He lived 93 busy years, including 69 years in the priesthood in the Tarnów Diocese. His life passions were: library science (in the years 1963-1991 he served as a director of the library of the Major Theological Seminary in Tarnów, having previously obtained specialist education in this field), archival studies (in the years 1970-1988 he served as director of the Diocesan Archives in Tarnów), Church history and education. His master’s and doctoral theses concerned librarianship issues. A unique feature of Fr. Nowak’s pastoral activity was his work among dysfunctional people, especially as a diocesan chaplain of the deaf (1954-1998). Working in the seminar library, he professionally ensured its supply with the latest publications and contributed to its modernization. When he retired, he lived in a small flat next to the library’s reading room. He promoted many graduates in the history of the Church, and his opus vitae is a four-volume Biographical Dictionary of the Priests of the Tarnów Diocese 1786-1985. He remained in the grateful memory of many generations of graduates of the Major Theological Seminary and the Theological Institute in Tarnów.
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The Library of Congress Classification (LCC) is the 19th-century library classification developed to organize and arrange the book collections of the Library of Congress. Many libraries have adopted the system, including the Library of Pontifical Faculty of Theology in Wrocław. The article is a summary of the yearly work on the LCC in this library. It presents the advantages of the LCC, its historical development and structure, and the specific needs of theological libraries. The author pays special attention to the difficulties, which appeared in the course of reclassification of the book collections. The paper also presents solutions and proposals for dealing with them.
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One of the most significant appeals that Pope Francis has brought to the life of the Catholic Church is the call for a synodal transformation of the Church. Such a concept of the Church is closely related to what “catholicity” means as a characteristic of the Church. The article, therefore, analyses selected documents of the Second Vatican Council dealing with the catholicity of the Church and analyses the catholicity of the Church based on the synodal concept of the Church (the Church as communio ecclesiarum). The methodology of a “transversal reading” of conciliar documents shows the not‑yet‑fulfilled potential of the effective reception of the teaching of Vatican II. The text consequently aims to set out several key topics on how to develop the future of Catholic ecclesiology.
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1. Zarząd Federacji Bibliotek Kościelnych „Fides” spotkał się 24 lutego 2021 roku na posiedzeniu online. Wzięli w nim udział: ks. Jerzy Witczak (przewodniczący), o. Grzegorz Filipiuk OFMCap (zastępca przewodniczącego), ks. Piotr Tylec (skarbnik), ks. Tomasz Garwoliński (sekretarz) i Bogumiła Warząchowska (członek).
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1. Zarząd Federacji Bibliotek Kościelnych „Fides” spotkał się 19 maja 2021 roku na posiedzeniu online. Wzięli w nim udział: ks. Jerzy Witczak (przewodniczący), o. Grzegorz Filipiuk OFMCap (zastępca przewodniczącego), ks. Piotr Tylec (skarbnik), ks. Tomasz Garwoliński (sekretarz) i Bogumiła Warząchowska (członek).
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1. Zarząd Federacji Bibliotek Kościelnych „Fides” spotkał się 23 czerwca 2021 roku na posiedzeniu online. Wzięli w nim udział: ks. Jerzy Witczak (przewodniczący), o. Grzegorz Filipiuk OFMCap (zastępca przewodniczącego), ks. Piotr Tylec (skarbnik), ks. Tomasz Garwoliński (sekretarz) i Bogumiła Warząchowska (członek). W części spotkania dotyczącej walnego zgromadzenia uczestniczył również ks. Kamil Zadrożny.
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This paper contains following book review: Guibert, Joseph de. Dějiny jezuitské spirituality. Překlad Josef Koláček. Vydání první. Olomouc: nakladatelství Centra Aletti Refugium Velehrad-Roma, s.r.o., 2022. 685 stran. Societas; LII. ISBN 978-80-7412-438-9.
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Aim. Our main purpose is to explain the connection between the work and the intimate existence of Søren Kierkegaard, and how freedom operates in both of them. Concept. The article makes visible new writing ways that open from within Kierkegaard‘s work. Analytical reading of Kierkegaard‘s Journals and the comparative interpretation of the rest of Kierkegaard‘s work in terms of communicative styles and explains the genesis and location and type of communication of the Journals within the framework of the Kierkegaardian Corpus. Results. Kierkegaard’s philosophy is present and indicates the extremely personal place in which the author possessed its work. Conclusions. We conclude the unavoidable importance of the Journals for the interpretation of Kierkegaard‘s work. The reason why the Journals are for Kierkegaard‘s „The Book of the Judge” lies in the direct, personal and intimate communication of its writing. Existence as free and self-conscious action constitutes the core of the article. On it rests the personal development of the individual and the incommensurable value of his life and work.
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Aim. The main goal is to identify not only the religion of the Roma ethnic group, but also their relationship to God, and their experience of faith in the Covid-19 pandemic situation. In the contribution, the authors point to the perception of the personality of the priest as a spiritual shepherd, but also as a figure who leads them to a moral and Christian life. Concept. This scientific study thus points to the classic experience of spiritual life in various selected situations, and identifies the importance of a pandemic situation for a person’s Christian life. Methods. The study deals with several aspects of experiencing the spiritual life of the Roma community, and points out and identifies their thoughts about life during selected social activities. The authors point to important studies that show the connection between the pandemic situation and the issue of faith and religion in the Roma community. Results. The study confirms that the pandemic situation had an adverse effect on experiencing spiritual life in the Roma community, but we can state that Roma carry on their spiritual life despite all the measures in their individual, family community, with the support of other community members. and a priest. Conclusion. The scientific and professional contributions in this study point to the inner experience of spiritual life in the community through individual and family relationships, and the presence of a priest who is supposed to lead the Roma to a spiritual life in accordance with morality.
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Aim. Pilgrimage belongs to the oldest non-economic forms of migration and is a phenomenon that has intertwined throughout the history of religions. The aim of the article is to emphasise the important position of religious tourism as one of its forms, based on the deep-rooted tradition of wandering in Slovakia, characterising important places of pilgrimage of national and perhaps partly international significance. Method. Terrain reconnaissance together with analysis of archival and parish documents. Results. Numerous Marian temples and chapels testify to the Marian veneration in Slovakia. Of the 5925 known patronages of churches and chapels (even those that have disappeared) in Slovakia, 1762 are dedicated to the Virgin Mary. Of these Marian patrons, 329 are consecrated to the Seven Sorrows of Our Virgin Mary. The result of field research is an analysis of six pilgrimage sites of national importance in Slovakia. Conclusion. Slovakia is a strongly Christian country with a tradition of wandering, as evidenced by many local and regional pilgrimage sites. Pilgrimage sites are understood as contact points that God has marked, they are the intersections where the ways of God meet the ways of people. There are mostly Marian pilgrimage sites in Slovakia and six of them (Marianka, Staré Hory, Levoča, Šaštín, Nitra, Ľutina) are of national importance.
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The paper discusses the symbolism of the cross and the sword in the history of Christianity. By referencing the biographical novel of Paul the Apostle by Jan Dobraczyński, the author points out that the original symbol of the Jewish Messiah was supposed to be a sword – one that would rescue the Chosen People from the rule of the Roman Empire. Jesus altered this idea by preaching peace and love, culminating with him dying for sinners in an act of salvation; thus the sword was replaced by the cross. As a result, Christianity could be considered the religion of the cross, not the religion of the sword, one in which a voluntary sacrifice replaces violence. However, after Christianity became the official religion of the empire, it was used as an ideological justification for the persecution of pagans. Thus, it not only returned to the sword, it actually replaced the cross with the sword and even consecrated the cross as a sword. The final scene in The Sacred Sword in which the apostle christens a Roman soldier and gives him a sword, not a cross, to kiss, is a symbolic confirmation of such an interpretation of Christianity’s history.
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Review of: Thomas Brobjer: Nietzsche’s Ecce Homo and the Revaluation of All Values: Dionysian Versus Christian Values, Bloomsbury Academic, 26 August 2021, 210 pages. ISBN-10 1350193747; ISBN13 978-1350193741
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Imagination creates, which means it projects into the future. It also informs the past; i.e. it influences memory. For instance, memory and artistic imagination – embodied sometimes in manuals (can we also say in the artists themselves?) – are the agents of the transmission of artistic forms and ideas. Memory is often affective, which means it retains events which have a strong emotional impact on a person; it also triggers the imagination concerning various events and objects when a person is in a high emotional state.The paper elaborates on these issues. My position is that the activation of memory is not simply an act of retrieving passive information, but a creative process.
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Today, many people insist that their body belongs to them and they are free to use it as they want. Some argue that homosexuality and abortion are morally reprehensible and other try to embody in a law their moral or immoral convictions. Christianity refuses sodomy and abortion. God forbids the killing of innocent human beings because we are made in his image. Moreover, according to the doctrine of the Orthodox Church, fetus is a perfect human being since its conception. As for homosexuality, God created Adam and Eve, not Adam and Steve, or Eve and Mary. Of course, a very small percentage of homosexuals indicate a genetic basis for their homoerotic sexual orientation. Is homosexuality accepted by Christianity in this case? What do the Church Fathers believe about that? People who support abortions argue that it is up to the woman to decide whether it is right for her to have an abortion because it is her body. Some Christians believe that a woman has a right to a safe abortion, and that it shows compassion if the law allows this. Here is the mistake, our body does not belong to us, it is a creature of God and we should pray for the miracle in any case. We are the directors of our body, not the masters. Roman Catholics and Orthodox Christian believe that abortion is morally wrong because of their belief that human life begins at conception. They may make an exception if an abortion is essential in order to save the life of the mother (the 'principle of double effect'), assuming all efforts have been made to save the fetus. So the sin of willfully aborting a child, except in those very rare situations where it may be necessary to save the life of the mother, is a sinful act, totally contrary to the will of God. Additionally the homosexuality is condemned in the Bible and by Church Fathers. Is there a common place between traditional and modern values? How can religious people face these new “values”?
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We all know that we have to die, but nobody can really believe it. Some still believe in the resurrection from the dead, but no one can know (cf. on the problem Jüngel 1972; see also: Lechner 2019; Ariès 2002; Béliveau/Gingras 2012; Göllner 2002). In these two statements, the aporia between belief and knowledge is expressed in a radical way, which at the same time outlines the difference between the way how death was dealt in Antiquity and how we deal with it today. For the people of Antiquity, death was part of everyday life, part of life (Wächter 1967; Kaiser/Lohse 1977; Fischer 2014). People died more often than today, but dying took place in public, in the family circle, in the social network of a community, or on the battlefields in the war for the fatherland. Unlike today, he, the death, could not be hidden behind the walls of hospitals and hospices or filtered as news through modern media such as radio and television.The Old Testament certainly shares a view that is close to our Zeitgeist, namely that death is the end of life and that nothing more comes after that, at least nothing essential. This absolute limitation of death is astonishing insofar as the idea of life after death was definitely present both in the ancient cultural power of Egypt and later in the religion of Persia. The question of why the idea of life after death only found its way into the Old Testament very late and only sparsely will occupy us at the end of the article (IV), before that an overview of the understanding of death in Israel's environment (II) and the relevant texts of the Old Testament are questioned about how death is dealt with (III).
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This article presents the life of St. Joseph of Damascus, a19th-century saint from the Orthodox Church of Antioch whowas declared a saint in 1993. St. Joseph is an example of agood shepherd, a defender of the right faith, and a man ofprayer, knowledge, patience, and simplicity. St Joseph livedin Damascus and served the Orthodox Church there duringone of the most difficult periods that Syria and theAntiochian Patriarchate experienced under the control ofthe Ottoman Empire. He was martyred in the massacre of1860, which claimed the lives of tens of thousands ofbelievers in Syria and Lebanon, especially in Damascus. Forthe most part, the material in the article is a translation ofthe biography of St. Joseph in the Antiochian OrthodoxSynaxarion published in Arabic. In addition, it includes somerecently discovered testimonies about St Joseph which wereincluded in the diaries of Russian bishop PorphyriusUspensky about St. Joseph whom he met in the nineteenthcentury.
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