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Refleksja niniejsza wskazuje na zbawcze znaczenie miłosierdzia w życiu człowieka i na związek miłosierdzia ze sprawiedliwością społeczną. Papież w nowy sposób przedstawił teologiczny i antropologiczny wymiar prawdy o miłosierdziu Bożym oraz jej egzystencjalne i społeczne konsekwencje. Bóg objawiony przez Chrystusa jest miłosiernym Ojcem, skorym do przebaczenia grzechów i dzielenia cierpienia z człowiekiem. Miłosierdzie Boże wyzwala miłosierdzie ludzkie, będąc wewnętrzną siłą do praktykowania miłości na co dzień, które winno wyrażać się moralną dojrzałością i postawą apostolstwa. Miłosierdzie zabezpiecza godność ludzką i podstawową równość wszystkich podmiotów życia społecznego. Koryguje sprawiedliwość, służąc rozwojowi społecznemu.
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„Świat jako ciało Boga” jest metaforą rozwijaną na gruncie teologii feministycznej.Niniejszy tekst stara się zbadać tę metaforę przez pryzmat nauczania Kościoła katolickiego. W tym celu mierzy się z pytaniem o właściwe rozumienie relacji pomiędzy Bogiem a światem, rozumienie Wcielenia, natury człowieka.Artykuł próbuje również ukazać założenia, na jakich budowana jest metafora„świat to ciało Boga” oraz nazwać błędy, do jakich może prowadzić, nie zapominając przy tym o jej pozytywnych stronach.
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The theme of female sanctity in Orthodox Slavonic medieval texts is not a frequent subject of study. The article deals with the specific nature of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures, examining texts dedicated to St. Paraskeva of Tarnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the thirteenth century to the then Bulgarian capital of Tarnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints, while Empress Theophano, not being a nun, is praised as a hermit. The use of the same encomiastic model, namely – the interpretation of archetypal Christian cult of Theotokos the “city patroness,” is of crucial importance in shaping the liturgical cult of the three female saints. On the one hand, this is an interpretation of the Theotokos cult as a glorification of the mother’s womb; on the other hand, it represents the female saint as an “immaculate bride of Christ.” In all these cases one comes across the universal topoi representing sanctity (“luminary” and “torch,” “sun” and “star”). The second important circle of topoi is particularly specific to depictions of female sanctity: “lily,” “dove,” “swallow” and so forth. The third circle of topoi is connected with “masculine behaviour in a female body.” The text presents examples of topoi characteristic of each of these circles. Among universal topoi concerning Reverend Saints (male or female) are their angelic features. The biblical symbols used in depicting types of sanctity express most clearly hierarchy. Another topos which stands out in hagiographic portrayals is that of Heavenly Bridegroom and of female Saints as Christ’s immaculate Brides, guardians of purity, righteousness and immaculateness.
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The term postmodemity cited in the title of the article, here relates to the contemporary currents of thought characterized by a certain ambiguity, as their assessment may sometimes be positive and sometimes negative, and because it is difficult to clearly set them in time. However, the currents of thought referring to postmodemity merit attention, as their postulates touch the heart of theological thinking, which, due to the relationship that arises between the theological disciplines and the insights drawn from various strands of philosophy, looks for a way to show the truths of faith and its deeper understanding. Thus, the purpose of this article is to indicate the challenges that postmodemity puts before contemporary theology.The author develops his thought, firstly by attempting to indicate the essence of the philosophy of postmodemity, to subsequently identify the areas in which theology can and should meet the postmodern thought going through an ideological and axiological crisis affecting many areas of modem life. The author points to some attempts to respond to these challenges sought in the framework of negative theology, the theology of Joachim Valentin, who postulated a reference to deconstruction in order to develop new scientifical models, the theology of Erwin Mode, postulating a new anthropological theology, the hermeneutical theology of David Tracy, the theology postulating a new consideration of metaphysics (Eugen Biser), the theology referring to figurativeness and narrative as means of transmitting faith in the new context.The above mentioned examples of how the Catholic theology opens to the phenomenon and the widely understood effects of postmodemity are not the only ones. It should be at least indicated here that there is a need to deepen the trinitary-christo-logical perspective as the Christian perspective of history and sense in the situation of the postmodern loss of hope and oncoming despair or expanding and taking into account the anthropological aspect as a condition for integrity of dialogue with post-modernity.
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Analysis is given to theoretical treatises on Gregorian Chant, available from manuscripts and printed sources of the 18th-century Grand Duchy of Lithuania. Their local peculiarities, the development of theoretical thought and practical application possibilities are discussed. The author indicates that because of some political and social circumstances (the loss of statehood, belonging to the Gniezno Archdiocese, tsarist occupation), the Catholic Church of old Lithuania was secluded, and its relations with the Catholic cultural centres of Western Europe were limited. Mainly for these reasons Gregorian Chant theory suffered a long-term stagnation based on the guidelines of Guido d’Arezzo’s teaching and the hexaccordum scale system. Manuscript Gregorian Chant hymnal books have preserved rather simple two- and three-voiced Latin chants of unknown authorship. They were produced by band-masters, organists and choristers. Their goal was not only to diversify the church music repertoir, but also to enrich it with new sacral music works of their own composition. The author highlights some features of such chants and presents examples of their notes. Such examples of local creativity were followed also by musicians of the early 19th century, who got some musical education and worked at churches.
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The Apostolic constitution Gaudium et spes of the Second Vatican Council indicates its pastoral nature. This document places the matter of marriage and family as the first one among the important problems of the modern world and dedicates a significant portion of its reflection to it (nos. 47-52). The author of this article makes the point that this part had an essential influence on the concept and activity of pastoral care of the family in Poland. The teaching of the Second Vatican Council on marriage and family was later authoritatively interpreted and developed in Papal documents: Paul VI (mainly in the encyclical letter Humanae vitae) and John Paul II (especially in the Apostolic exhortation Familiaris consortio, the encyclical letter Evangelium vitae, and Letter to the Families). Papal teaching has allowed the pastoral care of the family to deeper understand the message of the Second Vatican Council and to better incorporate it into everyday life. But it was easier to present the doctrine of the Catholic Church on marriage and family than to convince the youth, betrothed and married couples to apply it in life. The first paragraph of the article contains an analysis of the new aspects of the Second Vatican Council’s teaching on marriage and family, the second paragraph studies the part of the apostolic constitution Gaudier et spes, entitled De matrimonii dignitate and shows its implications in the pastoral care of the family in Poland.
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The central truth of Christian revelation is that absolutely prime are the Three Divine Persons including Their mutual clinging and unity. Their communion constitutes the essence, archetype of all realities and it is something according to what everything should be shaped. The Trinity and matrimony of people constitute two completely different realities. Taking into consideration the above assumptions concerning the analogy between The Trinity and marriage, selected qualities resulting from uniqueness and trinity of God (relationality, uniqueness, mutuality, equality, love, communication) have been presented, as well as directions for marriage and its united life arising from them. The above considerations point clearly that profound theological glance at the main revealed truth about God in the Three Divine Persons also allows to discover essential inspirations for marriage and family life as well as spirituality related to it in everyday life.
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An analogy between marriage and the Trinity was developed almost from the beginning of Christian theological thought, although it was not always accepted even by the greatest thinkers (as for example Augustine or Thomas Aquinas). This theological tradition is continued by pope Francis who uses the comparison of marriage t o t he Trinity. Similarity between marriage and the triune God should be expressed in unity, openness towards the others (mostly towards offspring) and mutual respect: in absolute equality of a wife and a husband and maintenance of their specific identity as a woman and a man.
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This article discusses the ethical and hermeneutical dimensions of Paul Ricœur's final great work, La mémoire, l’histoire, l’oubli, which appeared in 2000.
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The history of culture confirms that culture undergoes changes. For the sake of evangelization, the Church makes attempts to adapt its language to particular cultural contexts. Hence, there appear projects of evangelization of culture as well as inculturation.Man can develop spiritually thanks to culture enriched with Gospel values. Created in the image of God, man discovers God’s calling for perfection, and perceives this perfection in beauty. Referring to the teaching on culture contained in the thought of the Second Vatican Council and theological heritage, especially the works of St. Thomas Aquinas, John Paul II defines culture as the specific way of human existence. On the one hand, man - in community with other people - creates culture, on the other hand, culture influences human thinking and deeds. It is thanks to culture that people experience themselves and assess their own behavior in a truly human way.
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The repertoire of vocal-instrumental ensembles in Lithuanian churches was greatly diverse. All facts prove that in the 18th–19th centuries Lithuanian Church was the main center of the activities of local composers and local musical culture. In Lithuanian churches Polish and Lithuanian compositions prevailed. Much of the repertoire performed by musical groups in churches consisted of selections from creative works of choir directors and members. These musical compositions heard in Lithuanian churches have hardly been researched before now. This article examines the creative works of choir directors and members, relying upon archival sources and fragments of surviving musical manuscripts.
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U svome članku govorim o uskoj vezi između verskog fundamentalizma i ekstremizma. Monopol na istinu, a time i na spasenje, na što nas podseća jedna rečenica koju su formulisali sv. Kiprijan Kartaginski i Origen, a koja glasi “Extra ecclesiam nulla salus” (Izvan Crkve nema spasenja), pokazala se u odnosima Crkve sa drugim religijama skroz disfunkcionalnom. Na navedenu izjavu i muslimani i Jevreji bili su posebno osetljivi, a njihove reakcije kadkada su bileveoma žestoke. Jedna isključivost rađala je drugu, zbog čega nije mogao izbeći i verski fundamentalizam. Ali, kako današnjem čoveku, što bi rekao sv. Kliment Aleksandrijski, ništa drugo “ne preostaje do da Nepoznatog shvati Božanskom miloš ću i rečju što nam dolazi od Njega”, to će kvalitet našeg shvatanja Nepoznatog uvek zavisiti od zrelosti i kreativnosti naše vere koja će se u našem životu moći samo pojaviti pod uticajem Njegovog Svetog Duha, nakon čega u našim teološkim razmišljanjima sigurno neće biti verskog ekstremizma. Ekstremističko ponašanje nije plod Svetog Duha.
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This article is a general introduction on liturgical books funded by primate Jan Łaski ca. 1520 for the church in Łask. An exact number of the books is unknown, presumably there were nine of them. Seven books have been preserved until nowadays: two volumes of the Gradual, two volumes of the Antiphonary, two Psalters and one Cantatorium. Actually, the Graduals and one of the Psalters remain in the State Archive in Łódź, both volumes of the Antiphonary in the Church Archive in Łask, the second Psalter in the Museum of Musical Instruments in Poznań, and cantatorium in the Library of the St. Mary’s Church in Kalisz. It can be stated with certainty that one volume of the Antiphonary is missing (originally there were three of them). There was likely one more book in the foundation – the author presumes that this was a missal.
More...Kiegészítés a bölöni reformátusok és unitáriusok együttélésének kérdéséhez
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The Library of the Institute of History of the John Paul II Catholic University of Lublin collects, describes and lends books, magazines, maps from such fields as history, archaeology, archive, art history, cartography, tourism. According to historical sources, the library was established in 1918 or 1919. Initially, the library was named the Library of the Historical Seminar. The size of the collection increased both through purchase and through donations. The books were donated, among others, by prof. Zygmunt Sułowski, prof. Stanisław Litak, prof. Wictoria Śliwowska, Rev. Dr Stefan Mizera. The Library was run successively by Stanisław Olczak and Elżbieta Janicka-Olczak.
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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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