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The article presents the problem of Jesus’ prayer both from the theoretical and practical side. It consists of several parts: an explanation of the concept and validity of this type of prayer, a brief presentation of its history, the transformation of structure, main elements, stages, practice and meaning for spiritual life. The elaboration of the topic was made through analysis and then the synthesis of selected documents of the Church and publications on the Name of Jesus and the prayer with that Name. It was stated, inter alia, that Jesus’ prayer is a Trinitarian confession of faith, expresses the love for Christ, enables the activities of the Holy Spirit; brings inner peace, joy, warmth, lightness. Jesus’ Prayer eases self-control, enlightens, permits a person to penetrate into the depths of God’s mysteries, reveals the meaning of Sacred Scripture, causes the person who is praying to consciously stay in God’s presence and to open himself to the saving presence and saving action of the Resurrected Christ. The awareness of God’s presence is in itself motivating to live for Christ.
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Every individual listening to the word of God, delivered either in the Holy Mass homily or parish catechesis, lives in a specific cultural environment, sometimes referred to as a “small homeland”. It provides the “regional context” of preaching. This paper presents the inspiring role of this “context” in contemporary preaching of the Gospel. In view of dominant globalization trends, this context seems to gain increasing importance. To avoid misunderstanding, the paper starts with presenting necessary definitions, such as the meaning of the term: “homily”, “parish catechesis” or “regional context”. Since the realization of the word of God delivered during the homily or parish catechesis always takes place in a specific life of an individual who lives, works or rests in a specific local community and who is immersed in its culture, the significance of this context in preaching the word of God is demonstrated. Additionally, the paper presents the content of the regional culture to be used both in the homily and in the parish catechesis.
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Since the beginning of Christianity, the consequences of the separations (regarding doctrine and tradition) have been permanent and painful – full of contrasts (conflicts, differences); contrasts that present a certain phenomenon, by showing it in comparison with another but completely different phenomenon. Therefore the article presents a set of selected positive and negative ecumenial experiences. The purpose of such combination of opposites is to emphasize the characteristic features that particular Churches or Christian Communities present, and simultaneously it shows the Christians’ responsibility for seeking unity. As John Paul II formulated it, ecumenism is “a movement towards unity”. Ecumenism is not merely the “sign of the times”, but it is a duty and responsibility in the face of God and His saving plan. It lies with those who through Baptism became Christ’s body and His people.
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This article provides a critical approach to justice and social justice as reflected in Scripture and contemporary Orthodox theology. Some readings from the prophets and the wisdom books are commented and related to some key texts in the New Testament, especially those in the Sermon on the Mount. Usually, human beings seek justice because they need an ordered social context. Christians, however, pursue justice mainly because they intend to live according to the Lord’s commandment to love the neighbor as themselves. Christians show their faith in their deeds, i.e., they express their orthodoxy through orthopraxy, which is particularly evident in the way they approach their neighbor and the environment where they live.
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In his homiletic writings, the author illustrates the significance that speech has inpreaching the Word of God and he describes it as the tool with which the priestfulfills the mission he was given by his Savior, to preach His Gospel to the world.Father Iuliu Scriban insists on several traits that characterize church language,stressing the idea that the Church has established very precise forms forexpounding the truths of faith, for the use of the revealed Word. Thus, words mustbe the most suitable in respect with their contents; they must convey God’s will.He recommends that words without any impact or words that carry no emotion,no suggestive value, no authority, should be avoided.
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In a world of religious and moral dissolution, in which nihilist atheism andhedonistic consumerism prevail, missionary theology must propose to thesecularized human the experience of reunion with God as a means of restartingthe religious experience manifested concretely through prayer and intensespiritual life. Modernity has obviously fuelled deified conceptions, isolating Godin an inaccessible transcendence, and promoting a total abandonment of thepossibility of experiencing any form of real encounter with Him. The only way toget in touch with Him was rational knowledge, as it was found in the Bible, orlogical deductions resulting from the dialogue between theology and science. Butthey dangerously lead to the postmodern concept of a God-idea, concept, force,etc., lacking the attribute of personality. According to Orthodox doctrine, God hasa personal character, being, more specifically, a Trinity of Persons. Therefore, wefind enough biblical and patristic grounds, all testifying to the existence of divinePresence. This Personal Presence is the basis of promoting an intense spirituallife of the faithful human, who is aware of the necessity of an organic bond with it,creating a true state of communion. It is, on the one hand, a personal relationshipcultivated by every person through prayer, but also an inter-personal relationshipcreated within the public cult, especially in the Divine Liturgy and the HolyMysteries of the Church. The experience of Divine Presence as generated theconsciousness of asceticism, consisting in desolation and climbing on the virtuescale, to perfection. The intense spiritual life, especially promoted in themonasteries, has led to the experience of awakeness as a work designed totransfigure human, who gives up on the comfort of the material world, preparinghimself or herself for experiencing of the kingdom of God. In this study, I willpresent, on the one hand, the role of spirituality for missionary theology, startingfrom fulfilling the concrete experience of the Divine Presence, and on the other, Iwill seek raising awareness of the dangers of the false spiritualist movementspromoted by the New Age movement and the rationalistic - anti-theistic conceptsof postmodernity.
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A post-concupiscence Eucharistic theology written to provide clarity to the humanconsciousness against the force of concupiscence which is explained to be the causeof psychological dullness that causes the imbalance of man in nature. Thispsychological dullness among people makes them unable to have consciousness andclarity from the clarity provided by the Eucharist. Written to explain the temporalnature of the force of concupiscence and how through instincts, it controls materialproperties in the world, especially animals and plants in static renewable energies ina cycle of birth, procreation and death. Man unfortunately entered into the control ofthis force by disobeying God at the Garden of Eden (cf. Genesis 3:1-7), even thoughman was created in the world from dust, he was not subject to the laws of the worldin its renewable form because of his image of God and the immortality of his soul(cf. Genesis 1:26). The dust material of his body fell to the control of this law thatout of its dullness, the human body becomes corrupted and liable to death. Out oflove and pity, God sent the image of God through whom man was created to bringman back to the image of God and rescue man from this dull atmosphere (cf. John3:16). Written in final exegesis of the prophet Hosea‟s message about the unfaithfulwife and unfaithful Israel as a result of the psychological dullness that perishes thepeople for lack of knowledge (cf. Hosea 4:6)- the closed doors of the higher facultiesof the soul 1. Jesus in the Eucharistic sacrifice- the breaking of bread who is timeless2removes this psychological dullness in Hosea‟s Gomer who is a picture of theentire unfaithfulness of Israel and the entire human race as a result of carnalconcupiscence. The Eucharist provides clarity against the psychological dullness ofconcupiscence thereby ending global wars, sin and man‟s imbalance in nature.
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This article presents the moral impact of sin on man and society. The modern mandoes not have as features spiritual and moral balance. The notion of sin has begunto be used more often with reference to the environment in which man lives, notonly to the human person. In contrast to classical definitions, which consideredsin to be a personal, intimate lack of relationship with God or others, in a more orless bilateral manner, the climate involution and the general state of theenvironment determined the theologians and problem specialists of ecology tospeak of sins against the environment.
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W uroczystość Niepokalanego Poczęcia Najświętszej Maryi Panny, 8 grudnia 2017 r., papież Franciszek podpisał konstytucję apostolską Veritatis gaudium, która jest poświęcona działalności uniwersytetów katolickich i wydziałów kościelnych.
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Die Internationale Fachkonferenz unter dem Patronat des Komitees für Theologie der Polnischen Akademie der Wissenschaften unter dem Titel Theologie in der Öffentlichkeit fand vom 21. bis 23. März 2018 in Oppeln (Opole) statt. Sie versammelte größtenteils Professoren und Doktoranden von der Theologischen Fakultät der Universität Oppeln (Wydział Teologiczny Uniwersytetu Opolskiego) und der Katholisch-Theologischen Fakultät der Universität Erfurt, die den gemeinsamen Gedankenaustausch seit Jahren pflegen.
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In the first part of the article, J.A. Jungmann’s controversial beliefs were discussed, according to which a liturgy is a broadly understood “Church’s service to God”. However, the subject of the second part of the development is a polemic related to Jungmann’s reflection with regard to the liturgy definition. Jungmann remained faithful to a quite generally formulated definition of the liturgy that he promoted, emphasising the need for proper understanding of the terms used in it. The polemic raised by his view is an example of a substantive discussion contributing to the theological thought development which is worth reminding.
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W Liście Kongregacji Nauki Wiary Iuvenescit Ecclesia2 na temat relacji między darami hierarchicznymi a charyzmatycznymi dla życia i misji Kościoła czytamy: „Kościół odmładza się na mocy Ewangelii, a Duch Święty stale go odnawia, budując i prowadząc go «poprzez rozmaite dary hierarchiczne i charyzmatyczne».
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Niewątpliwie warto wciąż wracać myślą do postaci i dzieła Romana Guardiniego (1885–1968) – wybitnego filozofa, teologa i pedagoga.
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Sobór Watykański II był przełomowym wydarzeniem w życiu Kościoła katolickiego w XX w. Spośród wielu dokumentów wypracowanych przez ojców soborowych jednym z najbardziej doniosłych okazała się Konstytucja o Liturgii świętej Sacrosanctum concilium, która dając możliwość posługiwania się w liturgii językami narodowymi, dokonała swego rodzaju rewolucji w dotychczasowym sposobie sprawowania kultu (nr 113).
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The Gniezno Conventions, which are an important meeting place for Christians from Central and Eastern Europe, have an ecumenical dimension. The spiritual ecumenism of the 10th and 11th Convention of Gniezno showed to followers of Christ the pedagogy of their common path, which – right from the novelty of baptism – through gratitude and penance leads to responsible application of the bestowed freedom. Churches may boast many witnesses of faith and freedom that equals love. The divine-word services, which enabled equal participation of representatives of various Churches, granting its central place to the word of God, especially in the translation of the Ecumenical Bible, became a clear sign of the already existing, though imperfect, unity of Christians. They were also expressions of the main contents of the Conventions, which were to show the liberating and inspiring power of Christianity.
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Protestant reformed theology cultivates unambiguous theology of time. However, it concerns the contemporary – the twentieth century reformed theology as such a reflection can not be found in the writings of the reformed Protestant classics (John Calvin, Huldrych Zwingli). Protestant theological thought approaches human wisdom, and thus philosophy, with reserve and skepticism, suspecting it of contamination by the effects of original sin. Reformed Protestants rely on God’s revelation in Jesus Christ and on the Word of God to find data on the concept of time. It must be admitted that Jürgen Moltman, the reformed German theologian, is the most sympathetic for the philosophical concepts. One can find many references to philosophy in his reflection on time.
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Main of motives for opening XVI Benedict to the dialogue with the Russian Orthodox faith there was desire for the development of current effects of the common accord. Bearing in mind scale of requirements in the process of bilateral relations but all at the same time the Pope deep supported the essential need of the shared dialogue his continuation. Since the departure from the made once decision the only correct would mean stopping the process of bringing closer, as well as sure moving back oneself into the dark past. In addition XVI Benedict didn’t undergo the vision of uniting based on simplified means, peculiarly the practical nature with the Russian Orthodox faith which could undermine the authority of the Church. But with the personal posture and the businesslike commitment shaped the authentic space for building living and credible partner reports.
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Eschatological hope is inherent in the East Syrian Qurbana through which the Church contemplates and foretastes the second coming of Christ in glory (parousia). The main thrust of this paper is to find out the eschatological allusions seen in the prayers, hymns and rubrics of the different sections of the East Syrian Qurbana. In the liturgy of the Word, we can see many prayers and hymns with clear eschatological reflections on heaven, death, resurrection, purgatory (Beth Purkana), parousia and final judgment. The anaphoral part of the Qurbana carries eschatological views especially in its G’hanthas, Sanctus and Epiclesis. The Liturgy of the Holy Communion presents the ultimate eschatological fulfillment of the faithful and the Church in terms of the Eucharistic Communion.
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Postać i twórczość kard. Carlo Maria Martiniego (1927–2012) w naszym kraju znana jest z popularnych medytacji biblijnych, które ukazywały się w kilku wydawnictwach (np. Wydawnictwo Apostolstwa Modlitwy, Jedność, Wydawnictwo M, Salwator, eSPe, Verbinum).
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