Wrocławski Przegląd Teologiczny, 2001, R. 9, Nr 2
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Pozycja A myśmy się spodziewali...Tomko, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Aelred z Rievaulx, doktor przyjaźni chrześcijańskiejGroń, Ryszard (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Andrzej Maryniarczyk SDB, Metafizyka w ekologii, Redakcja Wydawnictw KUL, Lublin 1999, ss. 183Dec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Być solą ziemi i światłem świataDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Chrystus światłem na szare dniLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Chrystus uzdrawia wzrok naszej wiaryDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Chrystus zmartwychwstałZapotoczny, Robert (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Czesław Łuczak, Ks. Piotr Wawrzyniak (1849-1910), Poznań 2000, ss. 116Nawrot, Edward (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Czy będę zbawiony – dezorientacja czy orientacja?Biskup, Marian (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Czy chrześcijaństwo ma przyszłość?Bokwa, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja „Dobry pasterz i złodziej”Tomko, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dwie postawy wobec ChrystusaDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Ekologia i ekologizm a filozofia ekologiiCzarny, Janusz (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The problems of ecology became gradually the center of many discussions on economy as well as on social and political tensions. But the criteria in this area are far from being clear. They depend strongly on the basic concept of human being. What frequently prevails now is the so called “deep ecology”, characterized by a fundamental reductionism in treating humanity: a human being is thus reduced to a mere element in the chain of nature. What’s more, the responsibility for the XX-century degradation of the natural environment is ascribed to the realistic anthropology (i.e. anthropocentrism). Such attempts to reduce the human being to the level of mere nature or – on the other side – attempts to humanize animals, are dangerous to the human race. The basis for effective ecology can be only one: the paradigm of the human priority over the nature as seen in the realistic analysis of the human being understood as a moral entity.Pozycja II Dni Interdyscyplinarne w OlsztynieSzafulski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jednocząca moc DuchaCzarny, Janusz (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jesteśmy ludem szukającym PanaLiszka, Piotr (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jezuici na Górnym Śląsku do kasaty, ze szczególnym uwzględnieniem ich działalności szkolnejLec, Zdzisław (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The political situation in Silesia, the developments of Reformation and the decisions of the Trident Council worked together in bringing the Jesuits to the Silesian region. They came there during the Thirty Years’ War and were conducting a fruitful pastoral, educative and economical activity. They had in Silesia 8 colleges, 5 residential centers and 1 mission. In the Upper Silesia the Jesuits founded colleges in Nysa, Opole and Opawa, residential centers in Tarnowskie Góry, Piekary Śląskie, Brzeg and Cieszyn. Their educative activity was mainly centered in Nysa, where one of the Jesuit school institution had in the year 1720 more than 700 students which was for those times a very high number. The stress put by the Jesuits on the school education was partly a response to the Protestant position. In those times ecumenism was of course no option and what counted was rivalry and denominational efficiency. The Protestant side had good schools in the Upper Silesia region in Brzeg, Cieszyn and Nysa.Pozycja Jezus Chrystus – Syn Boży naucza z mocą (Mk 1, 1.27)Kempiak, Ryszard (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jezus głosił ewangelię o KrólestwieGroń, Ryszard (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jezus w synagodze w Nazarecie (Łk 4,16-30) – zapowiedź misji namaszczonego prorokaRosik, Mariusz (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The text of Luke gives a general frame of Jesus’ mission by showing Him as an anointed prophet. Anointed by the Holy Spirit during the John the Baptist’s baptism (Lk 3, 21-22) and full of the Holy Spirit as the prophets of old (4,1.14) Jesus comes back to Nazareth. In the local synagogue He applies to Himself the messianic prophecies of Isaiah (Is58,6; 61,1-2). With no doubt the proclamation of God’s will comes into the essence of the prophet’s mission. Then Jesus starts to speak (4,21) to the audience, interpreting the text of Isaiah that has just been read. The reactions to His words are exactly the same as the reactions toward the ancient prophets. To confirm this Jesus recalls the figures of Elijah and Elisha (4,25-27). The reaction of the mob, full of anger, is already the first part of the rejected prophets’ lot (4,29). The text, being an introduction to the whole of two-volume Lukas’ work, forms a micro-cosmos in the Gospel named by him and in the Acts. It is so not only because Lk 4,16-30 contains the most important and typical elements of his theology but also because the Church continues up to our days the prophetic mission of Jesus Christ.