Studia Gdańskie, 2007, T. 21
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Pozycja Dramat zbawienia – Raymunda Schwagera teologiczna recepcja i transformacja teorii mimetycznejRomejko, Adam (Kuria Metropolitalna Gdańska, 2007)Pozycja „Pieśń katechizmowa” ze śpiewnika Jana Siedleckiego z 1886 rokuKaczorowski, Robert (Kuria Metropolitalna Gdańska, 2007)Pozycja Livio Fanzaga, „Credo”. Le verità fondamentali della fede, San Paolo, Cinisello Balsamo 2005, ss. 291Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2007)Pozycja Mistyka drogą chrześcijanina do BogaTokarski, Fabian (Kuria Metropolitalna Gdańska, 2007)Pozycja „Czy baranek zjadł różę?” Próba biblijno-symbolicznej interpretacji „Małego Księcia” Antoine de Saint-ExupéryŚwieżyński, Adam (Kuria Metropolitalna Gdańska, 2007)In the modern mass culture literature, especially the one which requires serious consideration on the part of the reader, is getting more and more supplanted by an image and sound. Nowadays an average person is more inclined to spend many hours in front of a computer or TV screen rather than read a book. Yet, it seems that despite those civilization changes, the motives behind human activity remain unchanged: to find oneself in an artificially created world that has the features absent in the real world or those that are insufficiently available to us. A virtual world is an equivalent of an imaginary world of literature. However, while the reality created on the computer screen does not demand a considerable effort from its user to function in it, a written text, appealing to the world of a human thought, requires a creative involvement of the reader. The involvement of the reader is even greater in the case of a biblical text, which despite being a form of literature, exceeds the level of human imagination and creativity. A biblical text, due to its supernatural origins, brings us to a specific openness towards the reality, which in an infinite manner predominates not only over our everyday life but also over the most fantastic virtual worlds. Thus it is impossible to equate the Bible with any other literary work. Nevertheless, human language can contribute to creating images and stories which by referring to the biblical message will bring it closer to the mentality of the modern reader and will help him to discover the fascinating beauty of God’s word. It seems that having analysed the contents and the message of “The Little Prince”, one may assign such a function to this book. From this perspective, the work of the French writer is a peculiar preparatio Evangelii to all those who yearn for experiencing the Absolute in a more and more doubting society.Pozycja Stanisław Dziekoński, Formacja chrześcijańska dziecka w rodzinie w nauczaniu Kościoła od Leona XIII do Jana Pawła II, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2006, ss. 619Cichosz, Wojciech (Kuria Metropolitalna Gdańska, 2007)Pozycja Carsten Peter Thiede, Jesus, Man or Myth?, Lion, Oxford 2005, ss. 158Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2007)Pozycja Czy w cuda trzeba wierzyć?Krauze, Filip (Kuria Metropolitalna Gdańska, 2007)The article attempts to address the question of obligation to believe in miracles. The question defends its validity in a wider context of criticism, risen against miracles as motives of faith’s plausibility, which took place in theology of reformation, in scientistic mentality on the break of 19th and 20th centuries and in a narrowed theological vision of the same time. However depiction of faith as the Revelation’s correlate, along with description of miracles as belonging to the structure of the Revelation as personalizing signs of God’s presence, taken up at the 2nd Vatican Council, expressed a suitable climate to overcome intellectualistic concepts in theology, that formerly reduced faith to intellectual approval of a doctrine. Then in a miracle, as well as in the whole Revelation, the point is about personal sharing of God’d presence with the human, to which the proper response is faith. In this special case, the faith in miracles is conditioned on manifold objective and subjective factors. Nevertheless it is impossible to remove miracles from the area of Christian faith, because the Resurrection is the very miracle, which leads the faithful to the mature faith. Particularly, the faith in miracles is ultimately the faith in selfrevealing God. Mostly in this context the answer to the title question is: yes, one should believe in miracles.Pozycja „Lecz ja wiem: Wybawca mój żyje” (Hi 19,25). Idea ofiary w myśli René GirardaRomejko, Adam (Kuria Metropolitalna Gdańska, 2007)Pozycja Piękno Słowa Wcielonego u Fiodora DostojewskiegoPenke, Andrzej (Kuria Metropolitalna Gdańska, 2007)Pozycja Moralny aspekt wykorzystywania zwłok ludzkichMeller, Jacek (Kuria Metropolitalna Gdańska, 2007)Modern science and technology offer several options of dealing with a human corpse, other than a traditional funeral. It seems that the range of available choices will widen with time. Each step of the way involves a question of decency and respect for the corpse. Making a human being and human dignity a point of reference for moral judgment, and acknowledging a special status of a corpse and its parts, as a thing closely connected with a person, one can approve of only such deeds that do not threaten a person’s dignity by subordinating it to other purposes. Those deeds should help a person to grow in love, life and health, to know oneself. The situation when a human corpse is treated as a means to an end that does not concern a person must be seen as despicable.Pozycja Podstawowe zagadnienia psychologii religii, red. S. Głaz, Wydawnictwo WAM, Kraków 2006, ss. 672Grulkowski, Bronisław (Kuria Metropolitalna Gdańska, 2007)Pozycja Życie mistyczne według św. Pawła. (Wstęp metodologiczny)Rafiński, Grzegorz (Kuria Metropolitalna Gdańska, 2007)Pozycja Celibat – sublimacja czy relacja?Grulkowski, Bronisław (Kuria Metropolitalna Gdańska, 2007)The main purpose of the article is discussion with psychological conception of understanding the celibacy as a form of sublimation. This interpretation is connected with the psychoanalytical view of personality and sexuality. The personality is there seen as a “closed” system existing for its own purpose; its energy is originally biological and sexual. In such vision the religious and spiritual values are secondary ones. Such interpretation of the celibacy is incorrect. Therefore the author of the article proposes to interpret the celibacy in the light of the relational concept of personality, originated mainly by Joseph R. Nuttin (author of “Psychoanalysis and Personality”). Personality is seen in this concept as a part of connection “I – world”. The personality is based on the relations with the world and creates them. The sense of life and its quality depends here on self esteem, kind of relations and the interpretation of the world. There are therefore many possible situations and configurations. The relational interpretation of celibacy corresponds very well with religious understanding. It helps to understand much better the nature of the celibacy and the priest’s personality in its dynamic perspective (for example development or overcoming the crisis). This turn is free, what is especially important, from the danger of egocentrism and unclear terms such as unconsciousness, sublimation etc. So it seems very important to understand and interpret the celibacy in terms of the relational concept of personality.Pozycja Proces inicjacji chrześcijańskiej dziecka w rodzinieIdem, Łukasz (Kuria Metropolitalna Gdańska, 2007)This article deals with the problem of Christian initiation of children in their families. Firstly it shows the meaning of the word “initiation” and the connection between a religious initiation and a family’s catechumenate. Then the article describes the process of the initiation of a child in a family – an introduction into: a recognition of God, prayer, liturgy of the Church and sacraments. A family is the first and fundamental environment of Christian initiation. In this particular community parents’ example and testimony of life are the most important. But the process of the initiation in a family needs continuation in other catechetical environments – especially in a parish.Pozycja Formuła „creatio ex nihilo” jako pojęcie teologiczneDańczak, Andrzej (Kuria Metropolitalna Gdańska, 2007)Pozycja O relacji między wiarą a misyjną działalnością Kościoła – 50-lecie encykliki Piusa XII „Fidei donum”Czajkowski, Marek (Kuria Metropolitalna Gdańska, 2007)Twelve years after the end of the Second World War, which Pius XII experienced as the head of the Common Church; in the time of spreading atheism, when totalitarianism was changing from fascist to communist; when colonialism yielded trying not to turn into another conflict and the world superpowers struggled to deal with their colonies aspiring to freedom – on the 21st April 1957 Pope Pius XII published Fidei donum (Fd), also known as “missionary” encyclical. It is hard not to get the impression that from within the context of those times, a powerful ray of light and hope is sent out from the Apostolic See. However, it is worth noticing that this light and hope do not come from the “missionary” nature of the Church, as it also is affected by the hardship of the time, but from the Gospel quoted at the end of the encyclical: „Put out into the deep” (Luke 5,4; Fd, 18).Pozycja Austriacka polityka wobec wybranych mniejszości narodowych i religijnychRomejko, Adam (Kuria Metropolitalna Gdańska, 2007)Pozycja Hans Küng, Der Anfang aller Dinge. Naturwissenschaft und Religion, Piper, München 2005, ss. 246Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2007)Pozycja Ks. Stanisław Bogdanowicz, Na Wojciechowym szlaku. Pierwsze lata Archidiecezji Gdańskiej, Wydawnictwo Oficyna Pomorska, Nowy Bukowiec-Gdańsk 2007, ss. 432Kaczorowski, Robert (Kuria Metropolitalna Gdańska, 2007)