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Sister Faustina and Pope John Paul II in the category of faith see attitude. Its essence perceive the unconditional surrender of man to God, who in Jesus Christ through the Holy Spirit revealed his mercy. According to them, the attitude of faith is nothing but a boundless view of man to God. As an act of man, is evolving. The growth of the most used – according to them – prayer. The more often a person will practice it, the deeper will – says Sister Faustina and John Paul II – to believe God. It is the prayer of faith increases his attitude. The attitude of faith can not be influenced – according to them – the social commitment of man. For faith awakens sensitivity to the needs of others. The deeper one believes, the more it becomes open to the needs of others.
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The article was to present the content and structure of the Lord‘s Prayer in the version that was in Lk. When entering text, are shown in “mimic” the statement three versions that are found in the most ancient Christian tradition: Lk 11,2 b–4, Mt 11,9 b–13 and the Didache 8.2, first in the original language , then the faithful translation into Polish. Next discusses the structure and content of the so-called shorter version of Luke. It was first two retro-translation into Aramaic (E. Lohmeyer, G. Schwarz) that are using the right meaning of the message of the Lord‘s Prayer. Luke‘s version begins with a oneword invocation Pa,ter, which is equivalent to the Aramaic aB;)a;) and the best equivalent in Polish would be Daddy. After the invocation followed five requests (number commonly found in the ancient East and the Bible). The first two requests, the synthetic parallelism, you can specify the theological and anthropological next three ecclesial. The subject of the first wishes praying are: holiness of God and the realization of the kingdom of God. The subject of the second portion is: broadly defined daily bread for God’s forgiveness and forgive all victory in temptation. God is not tempted to do evil, but it can prevent temptation as an experience. Tempter is the devil – the enemy of God and man.
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The beginning of each pontificate indicates the important topics that take the new pope. In the case of Francis, we see that the problem of the poor and the suffering has become a particular point in preaching and pastoral activity of the Church. It is therefore important to look at this issue from the perspective of biblical, patristic and theological. This is the substance of interest in Catholic social ethics and moral theology, which show solidarity and subsidiarity as a principle of building the common good and moral order.
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Analysis of tradition devoted to Isaac leads to the conclusion that the character of the patriarch described a pattern known from the cycle of Abraham. Sometimes it almost a mirror image in an abbreviated form (as Gen. 26). Isaac is presented as a second Abraham, and his character is transferred from the patriarchal promises from Abraham to Jacob (Gen. 27). The prophet Amos (Amos 7,9.16), although his expressions are not yet satisfactorily explained, gives the impression that in the eighth century BC, there was a sense of connectedness between the character of Isaac localized in Beer Sheba and memory ethno-religious people of the Kingdom of Israel. Indeed the Prophet used the term “house of Isaac” parallel to the term “house of Jacob” and mentions the annual pilgrimage to the shrine of Northerners in Beer Sheba.
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Scientific and technical development is a great ally for the mankind. It helps solve various problems such as hunger, diseases or acquire new energy sources. However, it may as well lead to captivating a person or treating them like objects. Thus, in self- development it’s essential to keep both- ethical and personal as well as technological perspective prior to any other. Owing to them personal development can be properly oriented and used in the interests of a human being.
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The church going community Węgorzyno, covering an area of five parishes: Węgorzyno Mieszewo, Runowo, Runowo Pomeranian and Sielsko are associated with deanery Łobez. In terms of pastoral, but also the position (these parishes are in the southern part of the deanery) constitute a whole, which is the center of the city Węgorzyno. Over the past 68 years since the end of World War II 31 speakers of here pastors and administrators and 29 vicars of Węgorzyna could well develop religious life. They currently employ 7,571 faithful. Evidenced by the beautiful and well-maintained churches and chapels (there are 24), as well as attendance at Mass. from 25% Mieszewie Węgorzynie and by 30% in Runowo Pomorski and Runowo 35%, even up to 60% in Sielsku. This is much larger than the average in the Archdiocese of Szczecin-Kamien. Also, eleven of priestly vocations, including two religious and one for his brother and a religious nun demonstrate the vitality of the parish communities. The Cistercians presence in Winniki since 2005 provides not only spiritual enrichment, but also cultural one.
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Canon 909 CIC in a concise, yet suggestive indicates the need for proper preparation by prayer to celebrate the Eucharist, and then make a thanksgiving to God for the salvation events taking place here and now, during the celebration of the Holy Sacrifice. Pastors of the Church in Poland suggest that the next private prayer language should be restraint leads to focus on in silence. Event Saints good experience also serves as a prior preparation of the liturgy of the spatial (space liturgical design) and limited (singing, people associated with the service of the liturgy). The preparation phase is the celebrant himself as well as all the participants in the liturgy. This eventually leads to gratitude to God manifested in an attitude of thanksgiving at the end of the liturgical celebrations.
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The Church from the first moments of her existence has been recognizing in a person of a bishop and a presbyter those, only capable of presiding the Eucharistic celebration. This practice, resulting from the teaching of Christ, has found its reflection in the written law of the Church and has been repeated in both codifications of the Canon Law. Moreover, there is to notice, that this norm has not raised more serious objections throughout the history of the Church. In the face of the statement of the lawgiver, enclosed in the canon 900 § 1 of the 1983 Code of Canon Law, affirming that the minister of the Eucharist is a validly ordained priest alone, and keeping in mind that possibilities to confer the sacrament of ordination invalidly are limited, the subject matter of this article is focused on the conditions of the licit celebration of the Eucharist. Among these, there are: observing the provisions of the code norms and liturgical regulations, lack of impediments and irregularities, liberty from the Church penalties forbidding to celebrate sacraments, and finally abiding by the state of grace. Furthermore, it is to notice that an attempt of celebrating the Eucharist by a non ordained person the Church legislator coerces with the penalty latae sententiae, and the judgment of such a deed reserves to the jurisdiction of the Congregation for the Doctrine of the Faith. Being aware of the sacredness of the Eucharist and its crucial place in the life of the Church, in accordance with the secular tradition, the lawgiver in the canon 903 of the Code of Canon Law, has charged rectors of churches with the care of not permitting to celebrate the Eucharist to the impeded priests. For this purpose a rector may ask an unknown priest desiring to celebrate the Eucharist in his church, a letter of introduction from his ordinary, issued at least within the year; in case of lack of such a letter the priest may be permitted to celebrate the Eucharist also only on a base of a prudent judgment of the rector ascertaining that he is not impeded from celebrating.
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Must the priest offer Mass every day and the maximum number of Masses may check one day, that his conduct does not become wicked? – the two main issues of this article. By referring to the relevant provisions of the Code of Canon Law of 1983 extends it with a historical analysis, and then the semantic analysis of expressions which constitute the building blocks of standards. At the end of each two-part answer to the questions in the initial examples. The topic of work expands too much about the rules on stipends and the particular legal norms in force in the Diocese of Koszalin–Kolobrzeg.
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The author of the following publication, aware of the shortage of specific literature concerning links between acoustics, architecture and building’s design, sets himself an aim: to depict general problems relevant to architect design of sacred interior reflecting acoustic qualities of each room and to convey useful and basic knowledge to architects, acousticians and clerics referring to the church’s building stage. In the following thesis the most important factors of church’s interior acoustic design are shown because through centuries the discipline caused numerous problems, being difficult to research, recount and neglected. Additional ideas of using natural acoustics of different sacred objects or electro acoustic equipment cause that the following subject area can be adapted in houses of prayer built throughout the years. Therefore the subject of the following article seems to be vitally important and up-to-date because it refers to a specialized field of knowledge of which thorough cognoscence broadens versatility and workshops of the architects, acousticians and clerics, not without influence upon high quality results.
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Nakon što su se prethodni govornici biranim riječima punim razumijevanja osvrnuli na Tončijev rad u hrvatskoj kulturnoj politici, pokušat ću skrenuti pažnju na njegov doprinos jednom njenom manjem, možda i ponešto zanemarenom dijelu: medijskoj politici.
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Kao što se svakodnevno možemo uvjeriti, najteže je o nekome pisati dobro. Gotovo nemoguće, zapravo, kada taj netko dolazi iz političkog prostora, na kojemu se nakupila sva nevolja vremena u kojemu živimo, uglavnom zbog loših politika, ali posve sigurno i zbog onih koji su loše politike omogućili i davali im legitimitet, »demokratsko« zaleđe za siguran put prema sve dubljemu dnu.
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Franco Fortini je umjetničko ime Franca Lattesa, rođenog god. 1917, adoptirano god. 1938. da uzmogne objavljivati nakon fašističkog »rasnog« zakona protiv Jevreja. Otac Dino mu je bio porijeklom Jevrej iz luke Livorno, advokat i proganjani antifašist, a majka Emma Fortini del Giglio, iz stare toskanske porodice državnih službenika, te je Franco kao mali dječak bio svjedokom tog proganjanja i fizičkih nasrtaja fašističkih grupa. Usprkos teških uvjeta pohađao je gimnaziju u Firenci, gdje se kao briljantan učenik kolebao između slikarstva i
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Zboreći o beskonačnosti, Borges kaže da ta ideja kvari druge. Henry Michaux evocira beskonačnost, čovjekova dušmanina, i kaže da meskalin koji »odbija kretanje konačnog okrećući u beskonačnost, uznemiruje«. Sumnjam da je Borges beskonačnost pronašao u književnosti. Ne želim insinuirati da postoji samo jedna smirena spoznaja, crpljena iz književnih djela, nego namjeravam reći da je iskustvo književnosti možda temeljno blisko paradoksima i sofizmima onoga što je Hegel, kako bi ga odstranio, prozvao lošom beskonačnošću (le mauvais infini).
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Refleksija Mauricea Blanchota o umjetnosti i književnosti ima najviše moguće ambicije. Interpretacija Hölderlina, Mallarméa, Rilkea, Kafke, Renéa Chara, podastrta u njegovu posljednjem djelu Književni prostor, ide dublje od najoštrije kritike, djelo se zapravo smješta s onu stranu svake kritike i svake egzegeze.
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Kasni Maurice Blanchot, taj najzagonetniji kritičar i teoretičar dvadesetog stoljeća, prijatelj Bataillea i Lévinasa, koji je, pored ostalih, nadahnuo Derridu, Foucaulta i Barthesa, vjerojatno je najpoznatiji po svojim »filozofskim« čitanjima modernih pisaca kao što su Hölderlin, Mallarmé i Kafka, kao i po svojim »književnim« meditacijama o misliocima kao što su Hegel, Heidegger i Lévinas. Manje je poznato da je napisao dva, iznenađujuće pristrana, teksta o Andréu Bretonu i nadrealizmu za koja se može reći da opisuju ponešto neodređen dug onome što je nazvao »prijelomna uloga koju je (nadrealizam) imao u francuskoj književnosti«.
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O Mauriceu Blanchotu teško da se mogu pronaći bilo kakvi slikovni zapisi na internetu. Isto vrijedi i za Thomasa Pynchona. Zašto je tome tako? Je li to posljedica straha od profanacije djela njegovim »dodatkom« u znatiželji publike da vidi kako uistinu izgledaju njihovi književni velikani u mladosti, zrelosti i u doba usahnuća života? U svakom slučaju, postoji neka zavjetna obveza spram tajne singularnosti književnoga djela da je sve drugo što se tiče njezina tvorca dostojno brisanja svih mogućih tragova. Ikonoklazam autorstva u književnosti i filozofiji određuje samosvijest onoga tko misli i piše bez kompromisa s tzv. potrebom medijske scene. Neka tekst govori sam za sebe i o sebi.
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