Wrocławski Przegląd Teologiczny, 2001, R. 9, Nr 1
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Pozycja Aby wszystkim okazać miłosierdzieSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Aktualność Deklaracji „Dominus Iesus”Rogowski, Roman E. (Papieski Fakultet Teologiczny we Wrocławiu, 2001)In the Book of Revelation we may find a mysterious expression „euangelion aionion”, that is „eternal Gospel” How is it to be understood? Certainly it is to be placed on the contemporary horizon of the all consuming chaos, in this sense that every truth contained in the Good News is unchangeable, absolutely solid and eternal. In times of relativism and confusion there is an urgent need of speaking about it time and again. This is exactly the purpose of the Declaration Dominus Iesus: it was written as a sign of times showing the right way for people lost at the threshold of the Third Millennium. The Declaration emphasizes that at the very center of Christianity there is the live and living person of Christ Jesus and His teaching. Among the winding ways of ecumenism the Declaration reminds the truth about uniqueness and necessity of the Church of Christ, and among the different opinions based on interreligious dialogue once more it teaches us that Christianity is the only religion fully revealed and fully equipped with all means of salvation, and that everyone that receives salvation practically is saved in the Church and through the Church. When keeping in mind that Christianity is live and always in process of development and that its foundations are solid and unchangeable mysteria, every Christian will have a faith that is full of hope and joy.Pozycja Bóg przychodzi zamieszkać pośród nasCembrowicz, Paweł (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Chrystologia Deklaracji „Dominus Iesus”Tyrawa, Jan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The Vatican declaration Dominus lesus centers its christological discourse around three main points: revelation, Trinity and salvation. This document shows thus Jesus Christ as the fullness of God’s revelation, as God’s full representation and as the complete salvation for humankind. All three aspects have close correlation because thanks to them the Christian revelation becomes a historic event, unity of Christ and the Holy Spirit does not lose its proprium and salvation means not only liberation from sin and evil, but also a participation in God’s life. The declaration is also a means of showing the universalism of the Catholic theological reflection.Pozycja Człowiek bogatyZapotoczny, Robert (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Deklaracja „Dominus Iesus” jako współczesne wyznanie wiaryFerdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)In times of special controversies in regard to the truths of faith the Church always used to announce some updated forms of faith. These Credos draw our attention to the articles of faith that are in danger of being neglected. As is plain to see, the Vatican declaration Dominus Iesus has a clear structure of such a Credo. We find there a formula „it is to be firmly believed” repeated eight times. The declaration was meant to be a modern Credo in the time of the Great Jubilee, a Credo wich proclaims that Jesus is Lord. To this purpose another fomula – one God, one Christ, one Church – is obviously a chosen means. The Vatican declaration stays against any attempt to break the unity of those notions, mentioned already in the Nicean-Constantinople Credo.Pozycja Diariusz wydarzeń na PWT we Wrocławiu. Rok akademicki 2000/2001Dec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dom zbudowany przez BogaPapciak, Kazimierz F. (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja „Dominus Iesus” – trudna, ale potrzebna DeklaracjaDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)The author in his paper shows first the circumstances of announcing the Vatican declaration Dominus Iesus. He then develops its two main points: that Jesus Christ is the only one and universal Saviour (1) who also founded the only one and universal Church which is present to our days in the Catholic Church (2). The author focuses later on the critical voices in world media in regard to the Vatican declaration and proposes some conclusions as the solution of the problems which were thus created.Pozycja Dwie kategorie ludziDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Dyspozycyjność wobec BogaDec, Ignacy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Eugen Biser, Die Entdeckung des Christentums. Der alte Glaube und das neue Jahrtausend, Herder. Freiburg – Basel – Wien 2000, ss. 430Machnacz, Jerzy (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Henryk Stawniak, Niemoc płciowa jako przeszkoda do małżeństwa. Ewolucja czy zmiana koncepcji? Warszawa 2000, ss. 407Wenz, Wiesław (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Idźmy z radością na spotkanie PanaRadecki, Aleksander (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jakie to prawdziwe chrześcijaństwo jest trudneRadecki, Aleksander (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jasnogórska ewangelizacja wolnościFerdek, Bogdan (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Jezus pokorny uczy pokoryGroń, Ryszard (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Kanoniczna troska o ubogich w Wincentyńskim Stowarzyszeniu Życia ApostolskiegoWenz, Wiesław (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Konferencja FUCE w BudapeszcieSiemieniewski, Andrzej (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Pozycja Konstruktywne obywatelstwo świata – uczestnictwo przez dialogPapciak, Kazimierz F. (Papieski Fakultet Teologiczny we Wrocławiu, 2001)Every human being is a citizen of the world from the beginning of the history. And this history we may consider as a story of dialogue or the lack thereof. We think here about the dialogue with God, dialogue of science and religion, ecumenical and political dialogue, dialogue with nature etc. In our present times deep changes in all fields of human activity – economical, cultural, scientifical, technological – created many problems which are not easy to solve. An authentic dialogue may bring about a deeper citizenship of all men of good will around the world. A new world order is being constructed and this is based not only because of laws, law enforcement and international conventions: new worldwide ethics is needed. All this may be brought closer to us thanks to a conscious participation through dialogue for the sake of common good of all human race and every single man.