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The article concerns Bartholomew of Jasło’s sermon on the Holy Communion which was probably delivered during the Maundy Thursday mass in 1393 in Kraków. The first part of this research provides a historical and doctrinal introduction to the sermon. The authorship, the manuscript and textual tradition, the date and occasion of delivering the sermon are discussed here. The evidence concerning the date of the sermon is based on the examination of paper watermarks and supported by textual comparisons. The study of Bartholomew’s sources reveals his textual and doctrinal dependence, besides the Bible and other works, on Compendium theologicae veritatis by Hugh Ripelin of Strasbourg, Dialogus rationis et conscientiae de crebra communione by Matthew of Kraków, De discretion spirituum by Henry of Langenstein and Manipulus florum by Thomas of Ireland. Bartholomew of Jasło was undoubtedly inspired by the “new theology” of Matthew of Kraków; he encourages believers to remain in a state of grace and to care about their internal disposition and readiness to receive the Holy Communion. It is worth pointing out, however, that in spite of the extensive use of Matthew’s Dialogus rationis et conscientiae, which is most representative of Bohemian devotio moderna, Bartholomew did not share Matthew’s teaching on the frequent communion for the laity.Appendix 1 presents the evidence that Matthew’s Dialogus rationis et conscientiae was used in Kraków in the first half of the 15t century by Stanislas of Skalbmierz in his Sermones sapientiales. Appendix 2 shows that the quotation concerning the idea of translatio studii („Felicia antiquorum tempora...”) in the two Bartholomew’s sermons was taken most probably from Manipulus florum and not from Compendiloquium by John of Wales.The last part of the article contains a critical edition of Bartholomew of Jasło’s sermon with an editorial introduction. The corrected text of the sermon is known from Bartholomew’s autograph preserved in the MS Kraków, Jagiellonian Library, 2192 (B); as well, some additions (B*) and revisions (B²) have been done by the author himself.
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Despite Mediaeval Christendom’s hostility toward Islam as a religion, Islamic culture as communicated through the sciences and philosophy was an essential element, perhaps even a fundamental one, underlying the development of the Scholastic movement throughout the 12th and 13th centuries. The origins of this engagement with Islamic thought in Mediaeval Christendom began with the translation of the major works of Islamic thinkers from Arabic into Latin. It was through this process that the works of Ibn Sīnā and Ibn Rušd found their way into the principal universities of Europe. Thomas Aquinas’s contribution to the study, understanding, and dialogue with these two philosophers across the geographical and temporal divides is one of the greatest feats of the Scholastic period.
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The author seeks to reconstruct the pedagogy of the legendary youth priest, Dominican friar Jan Góra. To this end, she analyses his programme texts as well as his educational and pastoral activities, drawing on her own experience of collaborating with Jan Góra. The author is trying to demonstrate that Jan Góra developed a coherent educational and formative programme intended for work with youth, being a response to the contemporary societal and cultural needs. The friar developed and modified the programme based on many years’ experience. The centres in Jamna and in the Lednica Fields, as well as the testimonials given by representatives of several generations of the friar’s students, confirm his influence.
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In the Soviet Union, even after perestroika, explicitly biblical films have practically not been produced; nevertheless the Bible, despite acute censorship, has been present in a symbolic way in films directed by Andrei Tarkovsky and Larissa Shepitko. A certain revival of biblical themes is evident in recent works of Russian directors Pavel Lungin (Island, 2006; The Conductor, 2012), and Andrei Zvyagintsev (The Return, 2003; Leviathan, 2014). The paper analyzes the meaning of the Bible in these films: biblical texts are quoted in dialogues, and evoked in the titles and the protagonists’ names; biblical motifs are present in images, in contemporary events, and in the narrative structures. The Bible is recognizable in the experiences of the protagonists (Christ figures), and it influences their lives, or is refused and denied. Lungin and Zvyagintsev show the importance of the Bible in challenging personal, social, religious and political contexts and situations.
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This paper is dedicated to an analysis of the figure of the trickster in the work of Andrei Tarkovsky from the perspective of William J. Hynes’s theory. The paper discusses three films directed by Andrei Tarkovsky: Nostalghia (1983), The Sacrifice (1986) and Stalker (1979). The trickster is one of the oldest and most widespread mythical figures. It is characterized by a paradoxicality which serves to manifest the trickster’s liminality and transformative powers resulting from the absence of divisions. Examining the selected protagonists from Tarkovsky’s films, it may be seen that many of the features of the trickster are also constitutive for them. The paper works to understand why Tarkovsky chose to use the trickster figures to promote his own ideas, as well as how changes in the contemporary culture and society influence how the trickster archetype is presented in his movies.
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The purpose of this presentation is to compare the perception of the woman’s role identified by Roman Catholics, members of the International Community of Krishna Consciousness, and individuals who do not belong to any religious community. The survey analyses how a person’s religious beliefs influence their attitude to the woman`s role, i.e. weather they hold a traditional or egalitarian attitude towards the woman`s role, how representatives of religious communities and individuals who do not belong to any religious community understand what qualities should a typical woman have. This presentation is based on the study conducted in 2015 with the aim of comparing the perception of these three religious groups regarding gender roles. The results of the study indicate that there is a difference between Roman Catholics, members of the International community of Krishna Consciousness and those who do not belong to any religious community in terms of perception of the woman`s role. Members of the International Society for Krishna Consciousness are more in favour of the traditional attitude towards the role of a woman compared to Roman Catholics or individuals who do not identify with any religious community. The most egalitarian view of the woman’s role is held by the individuals who do not belong to any religious community.
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How do we conceive of God? How can we understand God‟s agency? How do weinteract with God? Can we say the relationship between God and humanity is oneof free inter-personal relations? I argue that the way we conceptualise Goddemands that we cannot describe God as a free, personal agent or that ourrelationship with him is free in itself. I analyse what cognitive linguistics has to sayabout how we understand and assign characteristics to God, all the whilemeasuring these implications with the notion of human and divine free will. I thendiscuss whether established key characteristics of God are philosophicallyconsistent with cognitive linguistics‟ suggestions about the method of ourconceiving of God. I argue that there are inconsistencies regarding the classicaltheistic understanding of divine causality and divine qualities which render thisunderstanding of God incoherent. I measure the implications that thesesuggestions have on the notion of God‟s free agency. I will not argue for oragainst the existence of God, but rather comment on the philosophical implicationsof theological statements about the nature of God and humanity‟s interaction withGod as an abstract concept. I base my understanding of God on a classical theisticfoundation. On this understanding God is simple, personal, omni-benevolent,omniscient and omnipotent and can entertain an active relationship with all of Hiscreation. I conclude that this understanding of God is not only internallyincoherent, but furthermore literally impossible to accredit to God, since wecannot separate our talk of him from talk of ourselves. This means that we cannotknow God, let alone coherently conceive of a „free‟ relationship with him.
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This paper deals with attitude of the Church to the World in the documents of The Second Vatican Council. Above-mentioned Council is defined as a pastoral because the Church changed her attitude to the World: The World is not enemy any more, but a partner in dialog. The Church is searching more undestandable way in spreading of Gospel.
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Review of: Paweł MĄKOSA - „CATHOLIC FAMILY MINISTRY. THE SCIENTIFIC REFLECTION AND THE PRACTICAL MINISTRY OF THE CHURCH”, RED. JACEK GOLEŃ PRZY WSPÓŁPRACY Z RYSZARDEM KAMIŃSKIM I GRZEGORZEM PYŹLAKIEM, WYDAWNICTWO KUL, LUBLIN 2018, SS. 697, ISBN 978-83-8061-587-8
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Review of: MARCIN NABOŻNY - DANIEL NOWAK „KRONIKA KOŚCIOŁA PARAFIALNEGO W STARYM ŻMIGRODZIE”, KROSNO 2018, SS. 88, ISBN 978-83-7530-576-0
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Devine Mercy in the sacraments is the realisation of the invisible grace that works through them. According to Michal‚ Sopocko’s beatitudes, sacraments are “inspirited” by God’s mercy, which is “able to forgive even the gravest of sins”. Sacraments remain the most effective form of giving grace of mercy because their action is not dependent on the faith of the recipient. They are clear signs of Christ’s concern for his Church.
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Resurrection of Jesus Christ is the main point in His mission as a purpose and completion. Joseph Ratzinger – Benedict XVI shows many moments in Jesus life which include His awareness of the coming passion and resurrection. He draws attention to the signs of the truth of the Resurrection: empty tombs and paschal Christophanies. Pope marks that an empty grave is not in itself a proof of resurrection, but it is an important element of justifying belief in it. Moreover, Benedict XVI adds that resurrection of Jesus completed the revelation of God who saves man. In Christ we are included in the Trinity life and relation with God. In the Resurrection, a new cult begins, which is realized in Jesus the Glorified. In the Lord’s Resurrection there is also a justification for Christian hope for universal resurrection and eternal life.
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Review of: GRZEGORZ K. SZCZECINA - J. ZIELIŃSKI, KAROL WOJTYŁA. KARMELITAŃSKIE SPOTKANIA, WYDAWNICTWO KARMELITÓW BOSYCH, KRAKÓW 2016, SS. 118, ISBN 978-83-7604-417-0
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Man desires to have power and control over the world around him. The advance of science and technology of the last decades gives him a great power. However, he will not be able to rule the world unless he is able to control himself. The article focuses on the changes typical for the end of modernism, especially in the fi eld of comprehension of nature, subjectivity, and culture. The starting point is the theory of Romano Guardini, whose 50th anniversary of death we commemorate this year. According to him, contemporary people face the challenge to find new ethos that would enable them to properly and responsibly use the possibilities related to scientific and technological progress. The way forward depends on the return of a man to reflection and contemplation in order to find a new perspective, to get to know the truth, and to return to the asceticism that would help him to control himself, his physical desires, and to integrate them into his spiritual values. Asceticism is the way to gain power and to establish a responsible government.
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Súčasné problémy výchovy a vzdelávania. Otázky – stratégie – riešenia Pápežský teologický inštitút vo Varšave, Kolégium Bobolanum, 15. 9. 2018, Varšava (Current problems of education. Questions - Strategies - Solutions, The Pontifical Theological Institute in Warsaw, Bobolanum College, September 15, 2018, Warsaw)
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