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Pozycja Anagogia personalistyczna jako metoda teologiczna ujmująca integralnie jedność i wielośćLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)Anagogia is a method applied universally, in all religions and in all Christian currents. In the orthodox current which is connected with the model of the integral thinking, this method should consider all resulting requirements from the need to combine the multitude and unities. The directness of the cognition cannot indicate washing away, foiling the autonomy, the wealth of the multitude of aspects of incorporating the mystery and depths of multiple relations. The human person is meeting God in the integral way. not only at the road of action of the intellect, but by personal meeting. The intellectual cognition is taking place with effort of the human mind, through the analogy or thanks to the God’s light, thanks to illumination, through intuitions. The other determined way is a date anagogia. This way isn’t narrowing to the intellectual plain but he is extending to the entire person. Anagogia is a direct meeting of the man with God, embracing the whole of the human person. The Greek anágo word means essentially leading out to the high by somebody else means. In the biblical exegesis the researcher is deducing the more solemn meaning from the text, in the contemplative life God is taking the man out to the high with divine power, not pulling the man to oneself. In particular the God the Father led the Jesus out from among the departed. Officially in the XIII century in theology the mind already won the intuition, the intellectual cognition became highly more valued than the anagogical cognition, embracing the entire human person experiencing reality directly, but inaccurately, in the elusive way which won’t be given to take hold with the help of dense reasoning. Anagogia returned only in the 20th century together with the current from the revival causing the II Vatican Council to Catholic theology. A necessity of the return to the mysticism uniting world with God was emphasized. The analogy demands the precise method exploiting the intellect, anagogia is giving the intellectual precision up. As a result it is easy to reach the vague, complicated situation which is turning into subconscious, not to say conscious leaving the orthodoxy, with the pantheism or even an atheism, in which God can be only intellectual with the sign, the empty name, only a human idea which the human mind is dominating. In order to protect oneself from this danger, they must reinforce the philosophical basis of their theological reflection. Otherwise instead of to search for living God, instead of to work above cleaning and the development of the theological system in order to create the organic comprehensive model, they will be to enter the sheer mysticism, into radical apofatyzm, reaching to abstract one, which isn’t taking place in on any multitude and the diversity. A research conduct limiting itself only to objects is improper unity, tom away from the whole, also a conduct of the escape is improper from the multitude. Both extreme attitudes aren’t attesting to the Gospel. In both accidents an escape is taking place from the height of the truth, from the real life. Still it is necessary to use possessions for both currents winding on constantly in the history of the human thought, building integral theology, fully adequate to manifest requirements, reading out like best God’s Truth in order with it fully to unite.Pozycja Architektura w dziejach teologiiLiszka, Piotr (Wydawnictwo Naukowe Uniwersytetu Szczecińskiego, 2015)Architecture has always been a means of expressing world viewpoints that are governing in a given society. Gothic architecture expressed man’s desire to come closer to divine infinity. Gothic cathedrals would combine two worlds separated by an infinite metaphysical distance. Baroque architecture attempted to include in the vertical scheme the whole heritage of the passing and the temporal: aspects of nature, human existence and the richness of human spirituality. All this in a temporal, diachronic aspect, an aspect subjected to constant change, an aspect full of energy, dynamics and motion. The 20th century introduced trends that attempted to unite the visible world with the divine. Matter was divine and the divinity was material. This pantheistic interpretation of nature was reflected in architecture. Will Christian architecture come to an end or will it triumph? Will architecture be a stumblingblock or a spring-board for the Christian faith? This triumph will not be achieved by looking for new arguments in the never-ending debate, but through a better understanding of Christian Revelation, which is known but superficially, both by Christians and their adversaries. That is the reason why architecture contains and expresses merely a general outline of Christian doctrine. Ideas expressed in other architectural styles also have a superficial influence.Pozycja „Bogu naszemu chcemy służyć”Liszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2003)Pozycja Chleb ŻyciaLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 1993)Pozycja Chrystologiczne aspekty nowotestamentalnego rozumienia czasuLiszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The concepts of time that we find in the New Testament differ from their counterparts in the Old Testament, although there is a certain convergence between them as regards their importance in the history of salvation. Principally, time is a tool by which Providence carries out non-temporal values, above all salvation. The structure of time is spanned between the past and the future, it is a dynamic stream flowing towards its completion which is eternity identified with salvation. Time in its cosmic sense has a linear character and is connected with historical being, whereas eternity is another kind of being. The New Testament distinguishes three epochs: before creation, from creation to Parousia, and eternity. The focal point of Christian time is the event and the Person of Jesus Christ. Jesus Christ in Himself contains the most perfect model of time: He is the One Who was expected (past), the One Who goes into the future to open time to eternity. The revelation of the truth about the Holy Trinity has considerably influenced the concept of time. Time becomes the contents filling in the interpersonal space. It becomes the level upon which mutual relations between Divine Persons and human persons occur. This personal meaning of time is important for the man who lives in a concrete historical time, since his salvation depends on the manner in which he uses this space. He should make use of his temporal existence to strengthen his ties with Christ, so that he could in Him transform his historical time into eternity, that is salvation.Pozycja Chrystus jako twórca Królestwa Bożego na ziemi według Leonarda BoffaLiszka, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1986)Pozycja Chrystus światłem na szare dniLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dynamizm jedności Osób Bożych w Trójcy ŚwiętejLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 1994)Pozycja Godność osoby ludzkiej jako istotny element nowości chrześcijańskiej realizowanej w Kościele ChrystusowymLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Grzegorz M. Bartosik OFMConv, Mediatrix in Spiritu Mediatore. Pośrednictwo Najświętszej Maryi Panny jako uczestnictwo w pośredniczącej funkcji Ducha Świętego w świetle teologii współczesnej, Lublin 2006, ss. 582Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)Pozycja Historyczna ciągłość pomiędzy New Age a starożytną gnoząLiszka, Piotr (Zielonogórsko-Gorzowskie Wyższe Seminarium Duchowne, 1994)Pozycja Jesteśmy ludem szukającym PanaLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Kościół Chrystusowy w Kościołach naszych czasówLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Ks. Jarosław Mariusz Lipniak, Ekumeniczne usprawiedliwienie podzielonych grzeszników. Recepcja wspólnej deklaracji w sprawie nauki o usprawiedliwieniu w teologii katolickiej, Świdnica 2006, „Seria Biblioteka Diecezji Świdnickiej” nr 6.Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Ku cywilizacji miłości. Pokłosie IX Dolnośląskiego Festiwalu Nauki na Papieskim Wydziale Teologicznym 14-21 września 2006 roku, red. W. Wenz, Wrocław 2006, ss. 228Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2006)Pozycja Łukasz Gaweł, La risurrezione di Gesù Cristo nella sua importanza per l’antropologia cristiana, Edizioni Cantagalli, Siena 2009, ss. 287.Liszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Magazyn tekstów do publikacji naukowychLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2009)Pozycja Nasza przyszłośćLiszka, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2007)Pozycja Odpuść nam nasze winy. Aspekt trynitarnyLiszka, Piotr (Wydawnictwo Pallottinum, 2019)The meaning of the term “remission” is different from the term “forgiveness” Not only God but also man, every man can forgive. Forgiveness changes the interior of the aggrieved person, and thus changes the relationship with other people without directly changing their interior. Remission refers to different levels, both outside and inside. Prayer “Our Father” does not say about the forgiveness of sins, but about the forgiveness of guilt’s. Sin is a deed done by man, and only a secondary effect of this deed. This effect has been defined by the word “guilt” and has an external and internal aspect. The most external effect is the cancellation of penalties, it does not necessarily result in the erasure of guilt’s that can still be recorded in the personal file. This kind of remission of guilt’s is associated with free pardon or amnesty. It follows that a higher type of guilt’s forgiveness also erases the negative balance of the spiritual account. More higher degree of absolution concerns the ontic transformation. In the Catholic tradition, the remission of sins means the liquidation of evil within the human soul and the enrichment of man by grace, that is, the divine living reality. In the “Our Father” prayer, we turn to the first person of the Trinity, that is to God the Father. It is known, however, that all God’s actions are actions of the divine nature, that is, of all three persons. In addition, the action of God can be direct or through created beings: people, situations, signs, things, in other words, through individual people, the ecclesial community, sacraments and other salvific events. The sinner himself participates in a broader sense, asking for the forgiveness of guilt’s and accepting it.Pozycja Ogród centralnym symbolem ekologiiLiszka, Piotr (Wydawnictwo Pallottinum, 2020)The garden is a place of natural beauty, delicate, subtle, which cannot be achieved by human creativity. Respect for nature transferred to the social life breeds respect for human being, allows us to notice the subtle beauty of noble relationships and cultivate them so that the social structures originate upon of them producing the fruit of the common good. A lack of respect for nature is associated with a lack of respect for human being. Instead of the Garden of Eden, a garden of horror and empty, infertile, burned earth are appeared. Instead of a paradise community, a community of the Cain’s descendants is appeared in which terror and dread rule. Building a new, wonderful world is possible only through care of a blade of grass, care of the smallest good of the people living around us. The ecological method is not demolishing and building works that show the progress of technical thought in an empty place, but humble bending and caring about the most fragile plants.